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THE  MODERN  READER'S  BIBLE  FOR 
SCHOOLS 


THE  MACMILLAN  COMPANY 

NEW  YORK   •    BOSTON   ■    CHICAGO    •   DALLAS 
ATLANTA    •    SAN   FRANCISCO 

MACMILLAN  &  CO.,  Limited 

LONDON    •   BOMBAY    ■  CALCUTTA 
MELBOURNE 

THE  MACMILLAN  CO.  OF  CANADA,  Ltd. 

TORONTO 


SC1'.\  . 


!5^ 

922 


'^\\>\^.    OT.  ^nalisl^.  \<=\ZZ  .'^^^\^tc\ 


THE 


'  MODERN  READER'S  BIBLE 
FOR  SCHOOLS 


*      JUL  271922 


BY 


RICHARD  G.  MOULTON,  M.A.  (Camb.),  Ph.D.  (Penn.) 

PROFESSOR  (emeritus)  OF  LITERARY  THEORY  AND  INTERPRETATION 
IN  THE  UNI\^RSITY  OF  CHICAGO 


Npm  fork 
THE  MACMILLAN  COMPANY 

1922 

All  rights  reserved 


Copyright,  1922, 
By  the  MACMILLAN   COMPANY 


Set  up  and  electro  typed.    Published  January,  1922. 


Printed  in  the  Jnited  States  of  America 


PREFACE 

It  is  hoped  that  the  title  of  this  work  will  not  be  misconstrued  to 
suggest  a  mere  class  room  manual.  The  expression  "Schools" 
covers  a  great  variety  of  people,  from  university  and  other  mature 
students  to  quite  young  people.  It  is  for  the  particular  teacher,  or 
director  of  study,  to  discriminate  the  kind  of  instruction  needed  in 
each  case.  But  it  is  desirable  that  there  should  be  some  presenta- 
tion of  Scripture  in  literary  form  which  may  be  used  by  all  types  of 
students.  To  furnish  this  has  been  the  purpose  of  this  and  the 
companion  New  Testament  volume. 

The  Old  Testament  is  the  portion  of  sacred  literature  that  stands 
most  in  need  of  the  principle  upon  which  the  Modern  Reader's 
Bible  is  based — the  representation  of  literary  structure  in  the 
printed  page.  Here,  in  place  of  straightforward  narrative  or 
epistolary  discussion,  we  encounter  dramatic  and  lyric  outpourings 
of  high  complexity,  often  in  forms  unfamiliar  to  the  modern  reader. 
Yet  the  literary  form  is  an  essential  of  interpretation :  it  is  obvious 
that  the  very  same  sequence  of  words  will  produce  on  the  mind 
quite  different  impressions  according  as  the  words  are  part  of 
history  or  discourse  or  dialogue.  Traditionally  this  difficulty  has 
been  met  by  detailed  exegesis  and  notes.  But  annotation  is  inter- 
ruption, and  exegesis  is  at  best  a  necessary  evil,  conflicting  with 
the  rapid  play  of  thought  w^hich  belongs  to  the  highest  hterary 
style.  It  is  certain  that  if  the  array  of  comments  and  helps  which 
we  associate  with  Bible  study  had  been  appHed  to  the  novels  and 
short  stories  which  have  such  a  hold  on  the  rising  generation,  these 
novels  and  stories  would  never  have  attained  their  popularity. 
Even  the  indication  of  chapter  and  verse  divisions  in  ordinary 
Bibles  is  responsible  for  much  of  the  neglect  of  Bible  reading;  such 
divisions  are  not  allowed  to  appear  in  the  text  of  the  present  work, 
though  an  Index  at  the  end  makes  it  easy  to  connect  anything  in 
the  text  with  the  traditional  chapters  and  verses.  On  the  other 
hand,  when  the  literary  structure  is  automatically  reflected  to  the 


Preface  § 

eye  in  the  printed  page,  great  part  of  the  necessity  for  notes  dis- 
appears. 

From  the  educational,  as  distinguished  from  the  reUgious,  point 
of  view,  the  Old  Testament  is  the  most  important  part  of  the  Bible. 
Our  whole  modern  civiHzation  and  culture  rests  upon  the  coales- 
cence, in  the  old  Roman  world,  of  Greek  and  Hebrew  thought. 
We  should  look  for  a  reflection  of  this  in  our  higher  education. 
Unfortunately  our  educational  systems  crystallized  into  their 
present  forms  when  the  Hellenic  factor  was  being  unduly  empha- 
sized. They  do  full  justice  to  Greek  Classics.  But  the  correspond- 
ing Hebrew  Classics  they  leave  to  religious  study,  that  is  to  speciali- 
zation; as  a  result  these  Biblical  classics  have  fallen  out  of  general 
culture,  to  the  scandal  of  our  higher  education.  Yet  there  is  not  a 
single  point  that  can  be  urged  as  to  the  educational  importance  of 
the  Greek  Classics,  which  does  not  tell  equally  in  favour  of  the 
Biblical  Classics;  it  being  assumed  of  course  that  these  appear  in 
their  full  Hterary  dress,  and  not  in  the  broken  verses  of  mediaeval 
commentators.  It  may  well  happen  that  a  reader  who  has  been 
saturating  himself  with  the  imaginative  flights  of  Isaiah  or  Habak- 
kuk  or  Joel,  may  turn  to  his  Pindar  and  be  conscious  of  a  drop, 
rather  than  a  rise,  in  poetry. 

But  the  word  "classics"  imperfectly  describes  the  literature  of 
the  Old  Testament.  Unlike  the  Greek  classics,  which  are  inde- 
pendent works,  the  counterparts  of  these  in  the  Bible  link  them- 
selves one  to  another,  making  thus  the  higher  unity  of  the  Old 
Testament  as  a  whole — the  spiritual  evolution  of  Israel  as  pre- 
sented by  itself.  It  is  this  feature  of  the  Old  Testament  which  the 
present  volume  specially  emphasizes:  the  combination  of  historic 
outline,  no  more  than  is  suflicient  to  bind  other  works  together, 
with  the  higher  hterature  of  creative  picture  and  discourse  for 
emphasis.  The  teacher  using  this  volume  will  do  well  to  fasten 
first  upon  the  unity  of  the  whole,  as  presented  in  conspectus  on 
page  8,  and  worked  out  in  more  detail  in  Chapter  First.  The 
subsequent  chapters  show  the  spirit  of  the  whole,  enlarging  from 
simple  story  and  song  to  the  rich  experience  reflected  in  prophetic 
and  lyric  masterpieces.  Finally,  the  poem  that  makes  the  last 
twenty-seven  chapters  of  the  traditional  book  of  Isaiah  brings  the 
whole  to  a  climax;  it  presents  dramatically  the  nations  of  the  world 


<§^  Preface 

summoned  to  the  Bar  of  God  to  hear  the  Divine  interpretation  of 
history  in  the  mission  of  Israel  to  the  Nations.  In  this  thought  the 
whole  of  the  Old  Testament  becomes  a  unity;  and  in  this  unity 
the  Old  Testament  joins  on  to  the  New. 

This  volume,  and  the  companion  volume  of  the  New  Testa- 
ment, have  carried  one  step  further  than  before  the  underlying 
principle  of  the  Modern  Reader's  Bible.  The  great  obstacle  to  the 
appreciation  of  Scripture  in  its  traditional  form  has  been  the 
indiscriminate  mixture  of  great  and  small,  text  and  note,  matter 
and  appendix,  poetry  and  prose.  What  w^as  issued  as  the  Modern 
Reader's  Bible  simply  discriminated  these  to  the  eye  of  the  reader, 
as  is  done  in  all  other  printed  books.  But  in  a  work  specifically 
intended  for  use  in  education  it  becomes  possible  to  add  to  all  this 
the  device  of  selection  and  even  of  condensation.  The  purpose  in 
the  use  of  these  is  the  same  as  before,  to  clear  the  perspective  of 
what  is  being  read,  the  less  important  being  sometimes  omitted  to 
make  the  more  important  stand  out.  And  there  is  less  objection 
to  the  use  of  selection  and  condensation  in  the  case  of  the  Bible 
because  the  full  text  is  in  everybody's  hand.  The  editor  of  these 
volumes  has  himself  had  a  long  experience  as  a  teacher,  in  which 
he  has  seen  many  hundreds  of  university  and  other  students  turned 
from  prejudice  to  enthusiasm  for  the  Bible  simply  by  its  presenta- 
tion in  literary  form.  His  counsel  to  his  fellow  teachers  would  be 
to  concentrate  their  efforts  on  the  simple  and  straightforward 
reading  of  Holy  Scripture,  unhampered  even  by  explanation,  in 
the  way  most  other  books  are  read.  When  this  has  been  secured  the 
Bible  may  be  left  to  take  care  of  itself. 

Richard  D.  Moulton. 
Tunbridge  Wells, 

November,  192 1. 


vu 


CONTENTS 

PAGE 

Introduction: 

The  Old  Testament:  Its  Literary  Character  and  underlying 

Plan  of  Arrangement , i 

Chapter 
I.  Old  Testament  History  Interwoven  with  Story  and  Song 7 

II.  Transition  from  History  to  Collected  Literature 139 

III.  Collected  Books  of  the  Prophets 173 

IV.  Collected  Psalms  and  Lyrics  of  Israel 269 

V.  The  Poem  of  "Zion  Redeemed"  [Isaiah  40-  66J  as  Climax  of  the 

Old  Testament 367 

VI.  The  Books  of  Wisdom:  Intermediate  between  the  Old  and  the 

New  Testament 387 


Notes: 

Notes  to  Particular  Passages  or  Books 464 

General  Notes 509 

Indexes: 

Index  I.   Connecting  the  Selections  in  this  work  with  the  Chap- 
ter and  Verse  arrangement  of  ordinary  Bibles 522 

General  Index 533 

Map 


THE  MODERN  READER'S  BIBLE  FOR 
SCHOOLS 


Introduction 


THE  OLD  TESTAMENT:  ITS  LITERARY  CHARACTER  AND 
UNDERLYING  PLAN  OF  ARRANGEMENT 


Introduction  -g> 

The  Modern  Reader's  Bible  for  Schools  is  in  two  volumes, 
dealing  respectively  with  the  Old  and  the  New  Testament.  The 
New  Testament  volume  has  already  appeared.  The  Introduction 
to  that  volume  contains  explanations  belonging  to  the  work  as  a 
whole.  It  explains  how  what  is  called  The  Modern  Reader's 
Bible  is  not  a  new  translation,  but  is  the  ordinary  Bible  (revised 
version)  so  printed  as  to  bring  out  to  the  eye  the  literary  form  and 
structure  of  each  portion  of  Scripture,  such  structural  presentation 
being  essential,  as  in  other  books,  for  following  the  meaning  of  what 
is  read.  It  has  further  been  explained  that  the  word  "Schools"  in 
the  title  of  the  present  work  is  intended  to  cover  a  variety  of  readers, 
from  classes  of  young  people  to  students  at  a  university,  besides 
readers  outside  educational  institutions  who  may  be  Bible  students. 
The  principles  of  the  adaptation  of  The  Modern  Reader's  Bible 
for  such  use  have  been  indicated.  There  is  first  the  omission  of 
what  in  the  full  Bible  is  of  the  nature  of  documentary  appendices, 
valuable  for  the  specialist,  but  a  serious  interruption  to  reading 
for  literary  purposes.  And  in  regard  to  the  rest  of  the  Bible,  con- 
densation has,  in  certain  places,  been  used,  minor  passages  being 
omitted  to  make  the  main  drift  stand  out  clear.  The  books  con- 
stituting the  New  Testament,  with  what  explanations  seem  neces- 
sary, make  up  the  New  Testament  volume.  The  present  volume 
deals  exclusively  with  the  Old  Testament. 

When  from  the  literary  point  of  view  we  approach  the  Old  Testa- 
ment, our  first  impression  is  of  a  library;  a  library  of  books  by 
various  authors,  in  various  literary  forms,  and  belonging  to  different 
periods.  The  literary  student  of  this  Old  Testament  will  desire  to 
form  a  clear  idea  of  these  books  as  independent  literary  works;  just 
as  a  student  of  secular  literature  would  desire  to  have  a  distinct 
conception  of  Browning,  or  Sophocles,  or  of  the  Iliad.  This  purpose 
has  been  kept  in  view  throughout  the  present  work.  Besides  direct 
explanation,  it  is  hoped  that  the  use  of  marginal  titles  and  page 
headings  will  keep  the  separate  books  of  Scripture  clear  to  the 
reader's  eye. 

But  it  is  an  imperfect  description  of  the  Old  Testament  to  speak 
of  it  merely  as  a  library.  The  books  have  come  to  us  from  remote 
antiquity;  those  who  initiated  the  collection  of  these  books  have 


§  Literary  Structure  of  the  Old  Testament 

impressed  upon  Ihem  a  certain  arrangement,  bringing  out  the 
interconnection  of  the  separate  books,  and  making  the  whole  a 
literary  unity — the  religious  development  of  the  People  of  Israel  as 
presented  by  themselves.  To  form  a  clear  conception  of  the  Old 
Testament  as  a  whole  is  not  less  important  than  the  appreciation  of 
the  separate  books. 

For  such  a  conception  of  the  whole  we  naturally  turn  first  to  the 
title — ^The  Old  Testament.  The  word  has  changed  its  meaning  in 
modern  English;  in  the  language  of  our  translators  'Testament' 
was  the  equivalent  of  'Covenant.'  This  word  'covenant'  is  a  legal 
term  expressing  the  relation  between  two  parties,  for  example, 
between  the  vendor  and  the  purchaser  of  an  estate.  The  Old 
Testament  is  devoted  to  the  mutual  relations  between  God  and  the 
ancient  Nation  of  Israel;  just  as  the  New  Testament — which  first 
appears  in  one  of  the  Old  Testament  books — deals  with  the  relations 
between  God  and  individual  hearts. 

When  we  study  in  detail  the  arrangement  which  seems  to  under- 
lie the  successive  books,  we  find  this  arrangement  undergoing  a 
change  about  the  middle  of  the  Old  Testament.  The  first  half 
(more  precisely,  two-fifths)  appears  to  be  History.  The  rest  seems 
to  be  made  up  of  collections  of  various  literary  works. 

From  the  Book  of  Genesis  to  the  end  of  the  Books  of  Kings  we 
seem  to  be  having  continuous  history  of  Israel.  When,  however,  we 
examine  more  closely,  we  see  that  it  is  history  blending  with  other 
literary  forms.  Fully  to  appreciate  this  point  it  is  necessary  to  lay 
down  a  Hterary  distinction  not  always  observed.  This  is  the  dis- 
tinction between  History  and  Story.  Both  are  narrative.  History 
is  narrative  appealing  to  the  sense  of  record  and  the  connection 
of  things.  Story  is  narrative  appealing  to  the  imagination,  the 
emotions,  and  the  whole  of  our  spiritual  nature.  There  is  a  popular 
misunderstanding  upon  this  point,  which  supposes  History  to  be 
truth  (by  which  is  meant  matter  of  fact),  whereas  Story  is  matter 
of  imagination.  But  this  will  not  bear  examination.  The  parables 
of  Jesus  are  story,  not  history;  yet  no  one  thinks  of  these  parables  as 
other  than  the  highest  truth.  Matter  of  fact  can  be  story,  and 
imagination  can  be  used  to  illuminate  history.  The  distinction 
lies  in  the  mode  of  presentation.  When  the  narrative  (as  said 
before)  appeals  merely  to  the  sense  of  record  and  the  connection  of 

3 


Introduction' -g> 

things  we  have  history;  to  make  story  the  imagination  and  the 
emotions  must  be  touched. 

When  this  distinction  has  been  taken  we  can  say  that  the  earUer 
part  of  the  Old  Testament  contains  an  alternation  of  History  and 
Story;  occasionally  Song,  or  even  Oratory,  taking  the  place  of 
Story.  The  point  is  lost  in  the  traditional  Bible,  which  has  nothing 
to  indicate  literary  structure;  in  the  Modern  Reader's  Bible  the  use 
of  a  title  for  each  story  prepares  the  reader  for  the  change  of  mental 
attitude  required.  We  can  now  understand  fully  the  literary  char- 
acter of  this  first  half  of  the  Old  Testament.  Wliat  appears  on  the 
surface  to  be  History  is  in  reality  only  historic  outline,  a  framework 
holding  together  the  literature  of  Story  or  Song,  through  which 
the  spirit  of  the  course  of  history  is  brought  out.  All  this  is  a  con- 
sideration of  the  highest  literary  importance.  There  can  be  no  more 
potent  way  of  dealing  with  history  than  thus  to  use  the  higher 
forms  of  literature  to  bring  out  the  emphasis  and  the  high  lights  of 
historic  development.  Quite  apart  from  its  sacred  character  the 
Old  Testament  would,  from  this  consideration  alone,  be  amongst 
the  most  important  pieces  of  literature  in  the  world. 

When  we  turn  to  the  latter  half  of  the  Old  Testament,  there  is  no 
difficulty  in  seeing  its  dominant  purpose  of  collecting  various  liter- 
ary works  which  have  a  place  in  the  historic  development  of  Israel. 
But  the  individual  books  do  not  always  stand  in  the  order  which 
might  have  been  expected.  It  must  be  remembered  that  the  collec- 
tion of  books  making  up  our  Old  Testament  was  accomplished  by 
ancient  Scribes  working  for  the  Hebrew  people.  Apparently,  the 
position  of  particular  books  in  the  whole  series  is  partly  determined 
by  the  use  of  these  books  in  the  ritual  of  Hebrew  religion.  We  are 
concerned  here  with  the  literary  study  of  the  Bible,  and  it  seems 
legitimate  so  far  to  depart  from  the  order  of  books  in  the  traditional 
Bible  as  to  restore  the  connectedness  of  the  whole. 

We  find  three  collections  of  literary  works.  We  have  the  col- 
lected Books  of  the  Prophets;  the  collected  Psalms  and  Lyrics  of 
Israel;  and  the  collected  Books  of  Wisdom. 

The  first  presents  no  difficulty.  The  sixteen  Books  of  the  Proph- 
ets follow  immediately  upon  the  historic  outline  that  makes  the 
earlier  half  of  the  Old  Testament;  the  prophetic  books  supple- 
ment the  later  parts  of  that  historic  outline  in  the  same  way  in 


§  Literary  Structure  of  the  Old  Testament 

which,  in  the  earher  parts,  story  and  song  were  used  to  emphasize 
history. 

In  the  collection  of  Lyrics,  besides  two  isolated  books  of  the  Old 
Testament  we  have  the  great  Book  of  Psalms.  This  is  a  miscel- 
laneous collection  of  lyric  poems,  with  no  perceptible  plan  of  ar- 
rangement. But  certain  of  these  psahns  bear  upon  their  surface 
indications  of  connection  with  great  occasions  of  Israel's  history. 
In  the  present  work  these  psalms  are  transferred  to  appropriate 
places  in  the  historic  outline.  The  lyrics  that  remain  suggest  their 
own  arrangement,  an  arrangement  based  upon  grouping  according 
to  subject  matter. 

It  is  different  when  we  come  to  the  collected  Books  of  Wisdom. 
Wisdom  is  the  Scriptural  name  for  philosophy;  but,  unlike  the 
usage  of  that  word  in  modern  times.  Biblical  wisdom  is  limited  to 
the  philosophy  of  human  life.  Three  books  scattered  through  the 
Old  Testament  contain  this  wisdom:  the  Books  of  Job,  Proverbs 
and  Ecclesiastes.  To  these  it  is  desirable  to  add  two  books  taken 
from  what  is  known  as  the  Apocrypha.  The  apocryphal  books — 
which  in  earlier  times  used  to  stand  between  the  Old  and  the  New 
Testament — differ  from  the  books  making  up  the  Bible  itself 
by  a  difference  belonging  to  theology.  Theologians  have  laid  down 
that  books  of  the  Bible  are  authoritative  in  matters  of  religious 
faith,  while  the  books  constituting  the  Apocrypha  are  to  be  read 
only  for  edification.  Such  a  distinction  does  not  affect  literary 
study.  Two  of  the  books  of  the  Apocrypha,  Ecclesiasticus  and  The 
Wisdom  of  Solomon,  are  not  only  of  high  literary  interest,  but  also 
are  essential  for  bringing  out  the  connectedness  and  unity  of  wisdom 
literature.  When  we  take  the  five  Books  of  Wisdom  together,  we 
find  that  they  disconnect  themselves  from  the  history  of  Israel.  The 
wisdom  they  contain  belongs  to  personal,  not  to  national  life.  And 
the  detailed  study  of  these  wisdom  books  suggests  how  they  go 
outside  the  range  of  the  Old  Testament,  and  are  intermediate 
between  the  Old  and  the  New  Testaments. 

It  might  seem  as  if  what  has  just  been  said  would  tend  to  impair 
the  connectedness  and  unity  of  the  Old  Testament  as  a  whole.  But 
there  is  a  consideration  on  the  other  side.  The  collected  Books  of 
the  Prophets  include  a  most  important  work  of  prophecy  which  in 
the  traditional  Bible  is  out  of  its  proper  place.    It  is  an  anonymous 

5 


Introduction  § 

book,  and  lacks  even  a  subject-title.  By  some  unexplained  accident 
in  the  transmission  of  the  Bible  through  the  centuries  this  anony- 
mous prophecy  has  been  attached  to  the  Book  of  Isaiah — of  which 
it  constitutes  the  last  twenty-seven  chapters.  It  is  altogether 
unconnected  with  the  Book  of  Isaiah;  it  belongs  to  a  late  age.  The 
general  drift  of  this  great  work  of  prophecy  may  be  conveyed  by 
giving  a  title,  the  Poem  of  "  Zion  Redeemed."  One  feature  of  this 
prophecy  is  its  bearing  upon  the  interconnection  of  the  Old  Testa- 
ment as  a  whole.  The  poem  is  dramatic;  and  one  of  its  dramatic 
scenes  presents  the  Nations  of  the  world  summoned  to  the  Bar  of 
God,  to  hear  a  Divine  interpretation  of  all  history.  This  interpreta- 
tion of  history  is  the  indication  by  God  of  the  Nation  of  Israel  as  his 
Servant;  the  service  is  to  bring  other  nations  to  the  knowledge  of  Is- 
rael's God.  But  Israel  has  been  unfaithful  to  its  high  mission,  and 
has  fallen  into  the  prison  houses  of  Babylon;  it  has  been  delivered  by 
the  conquering  career  of  Cyrus  the  Persian.  It  emerges  from 
captivity  reawakened  to  its  high  mission,  and  with  this  mission 
purified  and  exalted.  The  effect  of  this  wonderful  poem  is  to  strike 
a  unity  through  the  different  parts  of  the  Old  Testament,  and  to 
exhibit  its  underlying  thought  as  a  whole. 

Enough  has  been  said  to  explain  the  arrangement  of  the  present 
work,  which  is  an  interpretation  of  the  arrangement  underlying  the 
books  of  the  Old  Testament  as  they  have  come  down  to  us,  freeing 
the  sequence  of  books  from  accidental  variations.  The  First  Chap- 
ter of  this  work  contains  the  Historic  Outline  of  the  history  of 
Israel;  it  is  history  interwoven  with  story  and  song.  This  is  the 
earlier  half  of  the  Old  Testament,  supplemented  by  historic  psalms 
from  the  collected  lyrics.  The  Second  Chapter  deals  with  the 
change  from  the  first  to  the  second  half  of  the  Old  Testament,  the 
Transition  from  History  to  Literature.  The  Third  Chapter  contains 
the  Books  of  the  Prophets;  the  Fourth  the  collected  Psalms  and 
Lyrics.  The  Fifth  Chapter  deals  with  the  Poem  of  Zion  Redeemed, 
presenting  this  as  the  Climax  of  the  Old  Testament.  Then  the 
Sixth  Chapter  will  deal  with  the  collected  Books  of  Wisdom,  as 
Intermediate  between  the  Old  Testament  and  the  New.  Each 
chapter  contains  the  essential  parts  of  the  Biblical  books  belonging 
to  it,  with  what  comment  is  necessary  to  make  their  interconnection 
clear.    There  will  follow  Notes,  dealing  with  difficulties  of  detail. 


CHAPTER  I 
OLD  TESTAMENT  HISTORY 

INTERWOVEN    WITH 

STORY  AND  SONG 


The  course  of  history  constituting  the  earlier  half  of  the  Old 
Testament  falls  into  three  main  divisions,  with  subdivisions.  One 
feature  of  the  whole  is  the  way  in  which  the  Chosen  People  of  God 
changes  from  the  Nation  of  Israel  into  the  single  Kingdom  of 
Judah,  and  finally  into  the  Jewish  Church. 

Early  History  of  the  Chosen  Nation 

The  World  before  the  Call  of  Abraham 

The  Patriarchs:  The  Chosen  People  as  a  Family 

The    Exodus:    Consolidation    into    a    Nation    during    the 

Emigration  to  the  Land  of  Promise 
Deuteronomy:  The  Chosen  Nation  as  a  Theocracy,  with 

the  Farewell  of  Moses  to  Israel 
The  Judges:  Transition  from  Theocracy  to  Secular  Mon- 
archy 

Kings    and    Prophets:    Secular    Government    of    Kings    with 
Spiritual  Opposition  of  Prophets 

Reigns  of  David  and  Solomon 

The  Schism:  Kingdoms  of  Israel  and  Judah  side  by  side 

The  Chosen  Nation  replaced  by  the  Kingdom  of  Judah 

The  Captivity  and  Return 

Stories  and  Songs  of  the  Captivity 

The   Return:   The   Chosen  Nation   transformed   into   the 
Jewish  Church 


EARLY   HISTORY   OF   THE   CHOSEN   NATION 

THE  WORLD  BEFORE  THE  CALL  OF  ABRAHAM 

The  word  'Testament'  means  'Covenant/  and  the  Old  Testa- 
ment is  the  Hterature  presenting  the  Covenant,  or  mutual  relations, 

between  God  and  the  Chosen  Nation  of  Israel.    But     ^ 
,      ^  r    1  •    T        1   1  .  -1     Genesis  i-ii 

the  first  ancestor  oi  this  Israel  does  not  appear  until 

the  twelfth  chapter  of  the  Bible.    The  eleven  preceding  chapters 

are  introductory:  they  present  the  World  before  the  Call  of  the 

Chosen  Nation.    In  place  of  a  covenant  with  a  particular  people, 

we  have  covenants  between  God  and  all  mankind  represented  by 

common  ancestors,  Adam  and  Noah. 

The  starting  point  is  the  celebration,  in  the  form  of  a  Story 

[or  rhythmic  chant:  see  Notes],  of  the  creation  of  the  world. 

The  Creation  of  the  World 

In  the  beginning  God  created  the  heaven  and  the  earth.  And 
the  earth  was  waste  and  void;  and  darkness  was  upon  the  face 
of  the  deep:  and  the  spirit  of  God  moved  upon  the  face  of  the 
waters. 

And  God  said.  Let  there  be  light:  and  there  was  light.  And 
God  saw  the  light,  that  it  was  good:  and  God  divided  the  light 
from  the  darkness.  And  God  called  the  light  Day,  and  the  dark- 
ness he  called  Night.  And  there  was  evening  and  there  was  morn- 
ing, one  day. 

And  God  said.  Let  there  be  a  firmament  in  the  midst  of  the 
waters,  and  let  it  divide  the  waters  from  the  waters.  And  God 
made  the  firmament,  and  divided  the  waters  which  were  under 
the  firmament  from  the  waters  which  were  above  the  firmament: 
and  it  was  so.  And  God  called  the  firmament  Heaven.  And  there 
was  evening  and  there  was  morning,  a  second  day. 

And  God  said,  Let  the  waters  under  the  heaven  be  gathered 
together  unto  one  place,  and  let  the  dry  land  appear:  and  it  was 

9 


History  and  Story  § 

so.  And  God  called  the  dry  land  Earth;  and  the  gathering  to- 
gether of  the  waters  called  he  Seas:  and  God  saw  that  it  was  good. 
And  God  said,  Let  the  earth  put  forth  grass,  herb  yielding  seed, 
and  fruit  tree  bearing  fruit  after  its  kind,  wherein  is  the  seed  thereof, 
upon  the  earth:  and  it  was  so.  And  the  earth  brought  forth  grass, 
herb  yielding  seed  after  its  kind,  and  tree  bearing  fruit,  wherein 
is  the  seed  thereof,  after  its  kind:  and  God  saw  that  it  was  good. 
And  there  was  evening  and  there  was  morning,  a  third  day. 

And  God  said.  Let  there  be  lights  in  the  firmament  of  the  heaven 
to  divide  the  day  from  the  night;  and  let  them  be  for  signs,  and 
for  seasons  and  for  days  and  years:  and  let  them  be  for  lights  in 
the  firmament  of  the  heaven  to  give  light  upon  the  earth:  and  it 
was  so.  And  God  made  the  two  great  lights;  the  greater  light 
to  rule  the  day,  and  the  lesser  light  to  rule  the  night:  he  made  the 
stars  also.  And  God  set  them  in  the  firmament  of  the  heaven  to 
give  light  upon  the  earth  and  to  rule  over  the  day  and  over  the 
night,  and  to  divide  the  light  from  the  darkness:  and  God  saw 
that  it  was  good.  And  there  was  evening  and  there  was  morning, 
a  fourth  day. 

And  God  said.  Let  the  waters  bring  forth  abundantly  the  moving 
creature  that  hath  life,  and  let  fowl  fly  above  the  earth  in  the  open 
firmament  of  heaven.  And  God  created  the  great  sea-monsters, 
and  every  living  creature  that  moveth,  which  the  waters  brought 
forth  abundantly,  after  their  kinds,  and  every  winged  fowl  after 
its  kind:  and  God  saw  that  it  was  good.  And  God  blessed  them, 
saying.  Be  fruitful,  and  multiply,  and  fill  the  waters  in  the  seas, 
and  let  fowl  multiply  in  the  earth.  And  there  was  evening  and 
there  was  morning,  a  fifth  day. 

And  God  said,  Let  the  earth  bring  forth  the  living  creature 
after  its  kind,  cattle,  and  creeping  thing,  and  beast  of  the  earth 
after  its  kind:  and  it  was  so.  And  God  made  the  beast  of  the  earth 
after  its  kind,  and  the  cattle  after  their  kind,  and  every  thing  that 
creepeth  upon  the  ground  after  its  kind:  and  God  saw  that  it  was 
good.  And  God  said.  Let  us  make  man  in  our  image,  after  our 
likeness:  and  let  them  have  dominion  over  the  fish  of  the  sea,  and 
over  the  fowl  of  the  air,  and  over  the  cattle,  and  over  all  the  earth, 
and  over  every  creeping  thing  that  creepeth  upon  the  earth.  And 
God  created  man  in  his  own  image,  in  the  image  of  God  created  he 


<§-  Early  History  of  the  Chosen  Nation 

him;  male  and  female  created  he  them.  And  God  blessed  them: 
and  God  said  unto  them,  Be  fruitful,  and  multiply,  and  replenish 
the  earth,  and  subdue  it;  and  have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  every  living  thing  that 
moveth  upon  the  earth.  And  God  said,  Behold,  I  have  given  you 
every  herb  yielding  seed,  which  is  upon  the  face  of  all  the  earth, 
and  every  tree,  in  the  which  is  the  fruit  of  a  tree  yielding  seed;  to 
you  it  shall  be  for  meat:  and  to  every  beast  of  the  earth,  and  to 
every  fowl  of  the  air,  and  to  every  thing  that  creepeth  upon  the 
earth,  wherein  there  is  life,  I  have  given  every  green  herb  for  meat: 
and  it  was  so.  And  God  saw  every  thing  that  he  had  made,  and, 
behold,  it  was  very  good.  And  there  was  evening  and  there  was 
morning,  the  sixth  day. 

And  the  heaven  and  the  earth  were  finished,  and  all  the  host 
of  them.  And  on  the  seventh  day  God  finished  his  work  which 
he  had  made;  and  he  rested  on  the  seventh  day  from  all  his  work 
which  he  had  made.  And  God  blessed  the  seventh  day,  and  hal- 
lowed it:  because  that  in  it  he  rested  from  all  his  work  which  God 
had  created  and  made. 

What  follows  represents  the  appearance  of  sin  in  the  world:  the 
Story  of  the  Temptation  in  the  Garden  of  Eden.  Adam  and  Eve, 
the  first  ancestors  of  mankind,  dwell  in  the  paradise  or  garden  of 
Eden,  the  enjoyment  of  which  is  free  to  them,  except  for  one  for- 
bidden tree,  symbolically  named  the  Tree  of  the  Knowledge  of 
Good  and  Evil:  the  eating  of  its  fruit  would  involve  death.  A 
supernatural  Tempter,  in  the  form  of  a  serpent  endowed  with 
speech,  persuades  Eve  to  doubt  the  threat  of  death;  she  eats  of  the 
forbidden  fruit,  and  brings  Adam  to  eat  of  it.  God  appears  to 
denounce  the  sin,  which  has  brought  toil  and  suffering  and  death 
into  the  world.     Adam  and  Eve  are  driven  out  of  the  paradise. 

In  the  next  generation  sin  takes  the  form  of  crime.  We  have 
the  Story  of  Cain  and  Abel:  two  children  of  Adam,  the  one  a 
feeder  of  flocks,  the  other  a  cultivator  of  the  ground.  Cain  broods 
over  a  suspicion  that  the  offerings  of  Abel  are  more  acceptable 
to  God  than  his  own;  in  a  moment  of  hate  he  slays  his  brother. 
The  curse  of  God  drives  him  to  be  a  wanderer  over  the  earth. 

Mankind  multiplies,   and   the  whole  world   is  corrupt.     The 


History  and  Story  -Q> 

Story  of  the  Flood  exhibits  this  corrupt  world  destroyed  by  water. 
But  Noah,  "a  righteous  man,"  is  instructed  to  make  an  ark  to 
float  upon  the  waters;  and  in  this  ark  himself  and  his  family,  and 
representatives  of  all  kinds  of  living  creatures,  are  preserved. 
When  Noah  emerges  from  the  ark,  thus  a  second  ancestor  of  all 
mankind,  God  enters  into  a  new  covenant  with  him;  the  rainbow 
(as  a  bridge  of  light  between  heaven  and  earth)  is  made  the  per- 
petual symbol  of  God's  covenant  with  all  mankind. 

One  more  historic  stage  belongs  to  this  introductory  section. 
As  men  multiply,  and  overspread  the  earth,  they  gradually  fall 
apart  from  one  another  by  diversity  of  speech. 

Story  of  Babel 

And  the  whole  earth  was  of  one  language  and  of  one  speech. 
And  it  came  to  pass,  as  they  journeyed  east,  that  they  found  a 
plain  in  the  land  of  Shinar;  and  they  dwelt  there.  And  they  said 
one  to  another.  Go  to,  let  us  make  brick,  and  bum  them  throughly. 
And  they  had  brick  for  stone,  and  slime  had  they  for  mortar.  And 
they  said.  Go  to,  let  us  build  us  a  city,  and  a  tower,  whose  top 
may  reach  unto  heaven,  and  let  us  make  us  a  name;  lest  we  be 
scattered  abroad  upon  the  face  of  the  whole  earth.  And  the  Lord 
came  down  to  see  the  city  and  the  tower,  which  the  children  of 
men  builded.  And  the  Lord  said.  Behold,  they  are  one  people, 
and  they  have  all  one  language;  and  this  is  what  they  begin  to 
do:  and  now  nothing  will  be  withholden  from  them,  which  they 
purpose  to  do.  Go  to,  let  us  go  down,  and  there  confound  their  lan- 
guage, that  they  may  not  understand  one  another's  speech.  So 
the  Lord  scattered  them  abroad  from  thence  upon  the  face  of 
all  the  earth:  and  they  left  off  to  build  the  city.  Therefore  was 
the  name  of  it  called  'Babel';  because  the  Lord  did  there  'con- 
found' the  language  of  all  the  earth:  and  from  thence  did  the  Lord 
scatter  them  abroad  upon  the  face  of  all  the  earth. 

Thus  is  brought  out  the  rise  of  diverging  languages,  which 
imply  diverging  nations,  with  their  separations  and  hostihties. 
All  this  must  precede  what  is  the  theme  of  the  Old  Testament 
itself:  how  one  particular  nation  is  called  out  from  the  other  nations, 


<g-  Early  History  of  the  Chosen  Nation 

chosen  that  in  them  all  nations  of  the  earth  may  be  blessed.  That 
is,  one  nation  is  chosen  to  the  high  purpose  of  bringing  the  other 
nations  to  the  knowledge  of  its  God. 


THE  PATRIARCHS:  THE  CHOSEN  PEOPLE  AS 
A  FAMILY 

The  true  starting  point  of  the  Old  Testament  is  the  Call  of 
Abraham.  In  this  story  is  briefly  narrated  the  most  original  step 
in  all  history:  how  Abraham  is  summoned  by  God  to  be  the  founder 
of  a  nation  that  will  be  distinguished,  not  by  geography  or  ethno- 
logical relations,  but  by  a  spiritual  mission.  The  Book  of  Gen- 
nomadic  life  prevails  largely  in  early  society;  in  ac-  esis  (fromch. 
cordance  with  this  Abraham,  and  his  large  house-  ^^^ 
hold  of  relatives  and  servants,  set  out  on  a  pilgrimage.  They 
make  temporary  settlements  in  one  place  after  another  of  what 
in  the  future  will  be  the  land  of  the  Chosen  Nation.  And  wher- 
ever they  settle,  Abraham  builds  an  altar  to  the  Lord. 

It  will  be  long  before  the  descendants  of  Abraham  can  be  a 
nation:  in  the  intervening  period  they  constitute  a  Patriarchal 
Family.  Abraham  has  many  children:  only  one  of  them,  Isaac, 
bom  in  his  father's  old  age,  is  to  be  ancestor  of  the  coming  nation. 
We  then  have  the  Story  of  the  Offering  of  Isaac.  Abraham  is 
called  by  God  to  place  this  son  Isaac  on  the  altar  of  sacrifice;  the 
sword  is  lifted  to  slay  him,  but  is  suddenly  arrested.  Thus  sym- 
bolically is  presented  the  Chosen  People,  yet  latent  in  their  an- 
cestor Isaac,  as  a  people  devoted  to  a  mission;  unlike  the  human 
sacrifices  of  the  ancient  world  this  is  to  be  a  "living  sacrifice." 

Great  care  is  taken  to  guard  purity  of  descent  for  the  Chosen 
People.  The  task  of  securing  a  wife  for  Isaac  is  embodied  in  an 
idyllic  story  of  patriarchal  life. 

Story:  The  Wooing  of  Rebekah 

And  Abraham  was  old,  and  well  stricken  in  age:  and  the  Lord 
had  blessed  Abraham  in  all  things.  And  Abraham  said  unto  his 
servant,  the  elder  of  his  house,  that  ruled  over  all  that  he  had: 

13 


History  and  Story  -g> 

I  will  make  thee  swear  by  the  Lord,  the  God  of  heaven  and  the 
God  of  the  earth,  that  thou  shalt  not  take  a  wife  for  my  son  of 
the  daughters  of  the  Canaanites,  among  whom  I  dwell:  but  thou 
shalt  go  unto  my  country,  and  to  my  kindred,  and  take  a  wife  for 
my  son  Isaac.  And  the  servant  said  unto  him,  Peradventure  the 
woman  will  not  be  willing  to  follow  me  unto  this  land:  must  I 
needs  bring  thy  son  again  unto  the  land  from  whence  thou  camest? 
And  Abraham  said  unto  him.  Beware  thou  that  thou  bring  not 
my  son  thither  again.  The  Lord,  the  God  of  heaven,  that  took 
me  from  my  father's  house,  and  from  the  land  of  my  nativity,  and 
that  spake  unto  me,  and  that  sware  unto  me,  saying.  Unto  thy 
seed  will  I  give  this  land;  he  shall  send  his  angel  before  thee, 
and  thou  shalt  take  a  wife  for  my  son  from  thence.  And  if  the 
woman  be  not  willing  to  follow  thee,  then  thou  shalt  be  clear 
from  this  my  oath;  only  thou  shalt  not  bring  my  son  thither 
again.  And  the  servant  sware  to  Abraham  concerning  this 
matter. 

And  the  servant  took  ten  camels,  of  the  camels  of  his  master, 
and  departed;  having  all  goodly  things  of  his  master's  in  his  hand: 
and  he  arose,  and  went  to  Mesopotamia,  unto  the  city  of  Nahor. 
And  he  made  the  camels  to  kneel  down  without  the  city  by  the 
well  of  water  at  the  time  of  evening,  the  time  that  women  go  out 
to  draw  water.  And  he  said,  O  Lord,  the  God  of  my  master 
Abraham,  send  me,  I  pray  thee,  good  speed  this  day,  and  shew 
kindness  unto  my  master  Abraham.  Behold,  I  stand  by  the  foun- 
tain of  water;  and  the  daughters  of  the  men  of  the  city  come  out 
to  draw  water:  and  let  it  come  to  pass,  that  the  damsel  to  whom  I 
shall  say,  Let  down  thy  pitcher,  I  pray  thee,  that  I  may  drink;  and 
she  shall  say.  Drink,  and  I  will  give  thy  camels  drink  also:  let 
the  same  be  she  that  thou  hast  appointed  for  thy  servant  Isaac; 
and  thereby  shall  I  know  that  thou  hast  shewed  kindness  unto  my 
master.  And  it  came  to  pass,  before  he  had  done  speaking,  that, 
behold,  Rebekah  came  out,  who  was  born  to  Bethuel  the  son  of 
Milcah,  the  wife  of  Nahor,  Abraham's  brother,  with  her  pitcher 
upon  her  shoulder:  and  the  damsel  was  very  fair  to  look  upon. 
And  she  went  down  to  the  fountain,  and  filled  her  pitcher,  and 
came  up.  And  the  servant  ran  to  meet  her,  and  said.  Give  me  to 
drink,  I  pray  thee,  a  little  water  of  thy  pitcher.    And  she  said, 

14 


§  Early  History  of  the  Chosen  Nation 

Drink,  my  lord:  and  she  hasted,  and  let  down  her  pitcher  upon 
her  hand,  and  gave  him  drink.  And  when  she  had  done  giving 
him  drink,  she  said,  I  will  draw  for  thy  camels  also,  until  they  have 
done  drinking.  And  she  hasted,  and  emptied  her  pitcher  into  the 
trough,  and  ran  again  unto  the  well  to  draw,  and  drew  for  all  his 
camels.  And  the  man  looked  stedfastly  on  her;  holding  his  peace, 
to  know  whether  the  Lord  had  made  his  journey  prosperous  or  not. 
And  it  came  to  pass,  as  the  camels  had  done  drinking,  that  the  man 
took  a  golden  ring  of  half  a  shekel  weight,  and  two  bracelets  for 
her  hands  of  ten  shekels  weight  of  gold;  and  said.  Whose  daughter 
art  thou?  tell  me,  I  pray  thee.  Is  there  room  in  thy  father's  house 
for  us  to  lodge  in?  And  she  said  unto  him,  I  am  the  daughter  of 
Bethuel  the  son  of  Milcah,  which  she  bare  unto  Nahor.  She  said 
moreover  unto  him,  We  have  both  straw  and  provender  enough, 
and  room  to  lodge  in.  And  the  man  bowed  his  head,  and  worshipped 
the  Lord.  And  he  said.  Blessed  be  the  Lord,  the  God  of  my  master 
Abraham,  who  hath  not  forsaken  his  mercy  and  his  truth  toward 
my  master:  as  for  me,  the  Lord  hath  led  me  in  the  way  to  the  house 
of  my  master's  brethren. 

And  the  damsel  ran,  and  told  her  mother's  house  according  to 
these  words.  And  Rebekah  had  a  brother,  and  his  name  was 
Laban:  and  Laban  ran  out  unto  the  man,  unto  the  fountain. 
And  it  came  to  pass,  when  he  saw  the  ring,  and  the  bracelets  upon 
his  sister's  hands,  and  when  he  heard  the  words  of  Rebekah  his 
sister,  saying.  Thus  spake  the  man  unto  me;  that  he  came  unto 
the  man;  and,  behold,  he  stood  by  the  camels  at  the  fountain. 
And  he  said.  Come  in,  thou  blessed  of  the  Lord;  wherefore  standest 
thou  without?  for  I  have  prepared  the  house,  and  room  for  the 
camels.  And  the  man  came  into  the  house,  and  he  ungirded  the 
camels;  and  he  gave  straw  and  provender  for  the  camels,  and  water 
to  wash  his  feet  and  the  men's  feet  that  were  with  him.  And  there 
was  set  meat  before  him  to  eat:  but  he  said,  I  will  not  eat,  until 
I  have  told  mine  errand.  And  he  said.  Speak  on.  And  he  said,  I 
am  Abraham's  servant.  And  the  Lord  hath  blessed  my  master 
greatly;  and  he  is  become  great:  and  he  hath  given  him  flocks  and 
herds,  and  silver  and  gold,  and  menservants  and  maidservants, 
and  camels  and  asses.  And  Sarah  my  master's  wife  bare  a  son 
to  my  master  when  she  was  old:  and  unto  him  hath  he  given  all 


History  and  Story  -g> 

that  he  hath.  And  my  master  made  me  swear,  saying,  Thou  shalt 
not  take  a  wife  for  my  son  of  the  daughters  of  the  Canaanites, 
in  whose  land  I  dwell:  but  thou  shalt  go  unto  my  father's  house, 
and  to  my  kindred,  and  take  a  wife  for  my  son.  And  I  said  unto 
my  master,  Peradventure  the  woman  will  not  follow  me.  And  he 
said  unto  me,  The  Lord,  before  whom  I  walk,  will  send  his  angel 
with  thee,  and  prosper  thy  way:  and  thou  shalt  take  a  wife  for 
my  son  of  my  kindred,  and  of  my  father's  house:  then  shalt  thou 
be  clear  from  my  oath,  when  thou  comest  to  my  kindred;  and  if 
they  give  her  not  to  thee,  thou  shalt  be  clear  from  my  oath.  And 
I  came  this  day  unto  the  fountain,  and  said,  O  Lord,  the  God  of  my 
master  Abraham,  if  now  thou  do  prosper  my  way  which  I  go: 
behold,  I  stand  by  the  fountain  of  water;  and  let  it  come  to  pass, 
that  the  maiden  which  cometh  forth  to  draw,  to  whom  I  shall  say. 
Give  me,  I  pray  thee,  a  little  water  of  thy  pitcher  to  drink;  and  she 
shall  say  to  me.  Both  drink  thou,  and  I  will  also  draw  for  thy  camels: 
let  the  same  be  the  woman  whom  the  Lord  hath  appointed  for 
my  master's  son.  And  before  I  had  done  speaking  in  mine  heart, 
behold,  Rebekah  came  forth  with  her  pitcher  on  her  shoulder; 
and  she  went  down  unto  the  fountain,  and  drew:  and  I  said  unto 
her,  Let  me  drink,  I  pray  thee.  And  she  made  haste,  and  let  down 
her  pitcher  from  her  shoulder,  and  said.  Drink,  and  I  will  give 
thy  camels  drink  also:  so  I  drank,  and  she  made  the  camels  drink 
also.  And  I  asked  her,  and  said.  Whose  daughter  art  thou?  And 
she  said,  The  daughter  of  Bethuel,  Nahor's  son,  whom  Milcah 
bare  unto  him :  and  I  put  the  ring  upon  her  nose,  and  the  bracelets 
upon  her  hands.  And  I  bowed  my  head,  and  worshipped  the  Lord, 
and  blessed  the  Lord,  the  God  of  my  master  Abraham,  which 
had  led  me  in  the  right  way  to  take  my  master's  brother's  daughter 
for  his  son.  And  now  if  ye  will  deal  kindly  and  truly  with  my 
master,  tell  me:  and  if  not,  tell  me;  that  I  may  turn  to  the  right 
hand,  or  to  the  left.  Then  Laban  and  Bethuel  answered  and  said. 
The  thing  proceedeth  from  the  Lord:  we  cannot  speak  unto  thee 
bad  or  good.  Behold,  Rebekah  is  before  thee,  take  her,  and  go, 
and  let  her  be  thy  master's  son's  wife,  as  the  Lord  hath  spoken. 
And  it  came  to  pass,  that,  when  Abraham's  servant  heard  their 
words,  he  bowed  himself  down  to  the  earth  unto  the  Lord.  And 
the  servant  brought  forth  jewels  of  silver,  and  jewels  of  gold,  and 

i6 


§  Early  History  of  the  Chosen  Nation 

raiment,  and  gave  them  to  Rebekah:  he  gave  also  to  her  brother 
and  to  her  mother  precious  things. 

And  they  did  eat  and  drink,  he  and  the  men  that  were  with  him, 
and  tarried  all  night;  and  they  rose  up  in  the  morning,  and  he  said. 
Send  me  away  unto  my  master.  And  her  brother  and  her  mother 
said,  Let  the  damsel  abide  with  us  a  few  days,  at  the  least  ten;  after 
that  she  shall  go.  And  he  said  unto  them,  Hinder  me  not,  seeing  the 
Lord  hath  prospered  my  way;  send  me  away  that  I  may  go  to  my 
master.  And  they  said.  We  will  call  the  damsel,  and  inquire  at  her 
mouth.  And  they  called  Rebekah,  and  said  unto  her,  Wilt  thou  go 
with  this  man?  And  she  said,  I  will  go.  And  they  sent  away 
Rebekah  their  sister,  and  her  nurse,  and  Abraham's  servant,  and  his 
men.  And  they  blessed  Rebekah,  and  said  unto  her.  Our  sister,  be 
thou  the  mother  of  thousands  of  ten  thousands,  and  let  thy  seed 
possess  the  gates  of  those  which  hate  them.  And  Rebekah  arose, 
and  her  damsels,  and  they  rode  upon  the  camels,  and  followed  the 
man:  and  the  servant  took  Rebekah,  and  went  his  way.  And  Isaac 
went  out  to  meditate  in  the  field  at  the  eventide:  and  he  lifted  up 
his  eyes,  and  saw,  and,  behold,  there  were  camels  coming.  And 
Rebekah  lifted  up  her  eyes,  and  when  she  saw  Isaac,  she  lighted  off 
the  camel.  And  she  said  unto  the  servant,  What  man  is  this  that 
walketh  in  the  field  to  meet  us?  And  the  servant  said.  It  is  my 
master:  and  she  took  her  veil,  and  covered  herself.  And  the  servant 
told  Isaac  all  the  things  that  he  had  done.  And  Isaac  brought  her 
into  his  mother  Sarah's  tent,  and  took  Rebekah,  and  she  became  his 
wife;  and  he  loved  her:  and  Isaac  was  comforted  after  his  mother's 
death. 

In  the  next  generation  the  succession  of  the  Chosen  People  is  still 
further  narrowed.  Isaac  has  two  sons,  Esau  and  Jacob.  Esau  is 
summoned  by  his  father  in  his  old  age  to  receive  his  final  blessing. 
But  Jacob,  countenanced  by  his  mother,  personates  his  brother 
Esau,  taking  advantage  of  Isaac's  blindness.  He  thus  intercepts 
the  blessing  of  the  firstborn ;  to  Esau  is  given  an  inferior  lot,  to  be 
the  ancestor  of  kindred  peoples  (Edomites)  but  not  of  the  Chosen 
Nation  itself.  Jacob  has  to  flee  for  his  life.  In  the  story  of  the 
Flight  of  Jacob  is  found  an  incident  illustrating  the  growing  spiritual 
influences  coming  into  the  patriarchal  family  life. 

17 


History  and  Story  § 


Jacobus  Dream 


And  Jacob  went  out  from  Beer-sheba,  and  went  toward  Haran. 
And  he  lighted  upon  a  certain  place,  and  tarried  there  all  night,  be- 
cause the  sun  was  set ;  and  he  took  one  of  the  stones  of  the  place,  and 
put  it  under  his  head,  and  lay  down  in  that  place  to  sleep.  And  he 
dreamed,  and  behold  a  ladder  set  up  on  the  earth,  and  the  top  of  it 
reached  to  heaven:  and  behold  the  angels  of  God  ascending  and 
descending  on  it.  And,  behold,  the  Lord  stood  above  it,  and  said, 
I  am  the  Lord  the  God  of  Abraham  thy  father,  and  the  God  of 
Isaac:  the  land  whereon  thou  liest,  to  thee  will  I  give  it,  and  to  thy 
seed;  and  thy  seed  shall  be  as  the  dust  of  the  earth,  and  thou  shalt 
spread  abroad  to  the  west,  and  to  the  east,  and  to  the  north,  and 
to  the  south:  and  in  thee  and  in  thy  seed  shall  all  the  famiHes  of  the 
earth  be  blessed.  And,  behold,  I  am  with  thee,  and  will  keep  thee 
whithersoever  thou  goest,  and  will  bring  thee  again  into  this  land; 
for  I  will  not  leave  thee,  until  I  have  done  that  which  I  have  spoken 
to  thee  of.  And  Jacob  awaked  out  of  his  sleep,  and  he  said.  Surely 
the  Lord  is  in  this  place;  and  I  knew  it  not.  And  he  was  afraid,  and 
said.  How  dreadful  is  this  place!  this  is  none  other  but  the  house  of 
God,  and  this  is  the  gate  of  heaven.  And  Jacob  rose  up  early  in  the 
morning,  and  took  the  stone  that  he  had  put  under  his  head,  and 
set  it  up  for  a  pillar,  and  poured  oil  upon  the  top  of  it.  And  he  called 
the  name  of  that  place  Beth-el.  And  Jacob  vowed  a  vow,  saying.  If 
God  will  be  with  me,  and  will  keep  me  in  this  way  that  I  go,  and 
will  give  me  bread  to  eat,  and  raiment  to  put  on,  so  that  I  come 
again  to  my  father's  house  in  peace,  then  shall  the  Lord  be  my  God, 
and  this  stone,  which  I  have  set  up  for  a  pillar,  shall  be  God's 
house:  and  of  all  that  thou  shalt  give  me  I  will  surely  give  the  tenth 
unto  thee. 


As  ancestor  of  the  nation  to  come  Jacob  has  his  name  changed  to 
a  spiritual  name,  Israel  ("striven  with  God"),  and  the  patriarchal 
family  are  henceforward  known  as  the  "Children  of  Israel."  Ja- 
cob's sons  give  their  names  to  what  will  be  the  Tribes  of  the  future 
nation.  They  are  twelve  in  number:  Reuben,  Simeon,  Levi,  Judah, 
Issachar,  Zebulun,  Joseph,  Benjamin,  Dan,  Naphtali,  Gad,  Asher. 
But  the  importance  of  one  of  them,  Joseph,  is  shown  in  the  fact 

i8 


<§^  Early  History  of  the  Chosen  Nation 

that  Joseph's  sons,  Manasseh  and  Ephraim,  are  treated  as  if  giving 
names  to  divisions  of  the  nation  Hke  tribes. 

It  is  this  Joseph  who  brings  the  Patriarchal  section  of  the  history 
to  its  climax.  His  adventures  bring  the  Children  of  Israel  into 
connection  with  the  dominant  civilization  of  the  world,  that  of 
Egypt.  This  appears  in  the  most  elaborate  and  (in  a  literary  sense) 
complete  among  the  early  Biblical  stories. 

Joseph  and  His  Brethren 

*    Joseph  and  his  Brethren  in  Canaan 

Joseph,  being  seventeen  years  old,  was  feeding  the  flock  with  his 
brethren;  and  Joseph  brought  the  evil  report  of  them  unto  their 
father.  Now  Israel  loved  Joseph  more  than  all  his  children,  be- 
cause he  was  the  son  of  his  old  age:  and  he  made  him  a  coat  of  many 
colours.  And  his  brethren  saw  that  their  father  loved  him  more 
than  all  his  brethren;  and  they  hated  him,  and  could  not  speak 
peaceably  unto  him.  And  Joseph  dreamed  a  dream,  and  he  told  it 
to  his  brethren :  and  they  hated  him  yet  the  more.  And  he  said  unto 
them,  Hear,  I  pray  you,  this  dream  which  I  have  dreamed:  for, 
behold,  we  were  binding  sheaves  in  the  field,  and,  lo,  my  sheaf  arose, 
and  also  stood  upright;  and,  behold,  your  sheaves  came  round 
about,  and  made  obeisance  to  my  sheaf.  And  his  brethren  said  to 
him,  Shalt  thou  indeed  reign  over  us?  or  shalt  thou  indeed  have 
dominion  over  us?  And  they  hated  him  yet  the  more  for  his  dreams, 
and  for  his  words.  And  he  dreamed  yet  another  dream,  and  told  it 
to  his  brethren,  and  said.  Behold,  I  have  dreamed  yet  a  dream;  and, 
behold,  the  sun  and  the  moon  and  eleven  stars  made  obeisance  to 
me.  And  he  told  it  to  his  father,  and  to  his  brethren;  and  his  father 
rebuked  him,  and  said  unto  him.  What  is  this  dream  that  thou  hast 
dreamed?  Shall  I  and  thy  mother  and  thy  brethren  indeed  come  to 
bow  down  ourselves  to  thee  to  the  earth?  And  his  brethren  envied 
him ;  but  his  father  kept  the  saying  in  mind. 

And  his  brethren  went  to  feed  their  father's  flock  in  Shechem. 
And  Israel  said  unto  Joseph,  Do  not  thy  brethren  feed  the  flock  in 
Shechem?  come,  and  I  will  send  thee  unto  them.  And  he  said  to 
him.  Here  am  I.  And  he  said  to  him,  Go  now,  see  whether  it  be 
well  with  thy  brethren,  and  well  with  the  flock;  and  bring  me  word 

19 


History  and  Story  ^ 

again.  So  he  sent  him  out  of  the  vale  of  Hebron,  and  he  came  to 
Shechem.  And  a  certain  man  found  him,  and,  behold,  he  was  wan- 
dering in  a  field:  and  the  man  asked  him,  saying.  What  seekest  thou? 
And  he  said,  I  seek  my  brethren:  tell  me,  I  pray  thee,  where  they  are 
feeding  the  flock.  And  the  man  said.  They  are  departed  hence:  for 
I  heard  them  say.  Let  us  go  to  Dothan.  And  Joseph  went  after 
his  brethren,  and  found  them  in  Dothan.  And  they  saw  him  afar 
off,  and  before  he  came  near  unto  them,  they  conspired  against  him 
to  slay  him.  And  they  said  one  to  another,  Behold,  this  dreamer 
Cometh.  Come  now  therefore,  and  let  us  slay  him,  and  cast  him  into 
one  of  the  pits,  and  we  will  say,  An  evil  beast  hath  devoured  hun: 
and  we  shall  see  what  will  become  of  his  dreams.  And  Reuben 
said  unto  them.  Shed  no  blood;  cast  him  into  this  pit  that  is  in  the 
wilderness,  but  lay  no  hand  upon  him:  that  he  might  deliver  him 
out  of  their  hand,  to  restore  him  to  his  father.  And  it  came  to  pass, 
when  Joseph  was  come  unto  his  brethren,  that  they  stript  Joseph  of 
his  coat,  the  coat  of  many  colours  th9,t  was  on  him;  and  they  took 
him,  and  cast  him  into  the  pit:  and  the  pit  was  empty,  there  was 
no  water  in  it.  And  they  sat  down  to  eat  bread :  and  they  lifted  up 
their  eyes  and  looked,  and,  behold,  a  travelling  company  of  Ish- 
maelites  came  from  Gilead,  with  their  camels  bearing  spicery  and 
balm  and  myrrh,  going  to  carry  it  down  to  Egypt.  And  Judah  said 
unto  his  brethren.  What  profit  is  it  if  we  slay  our  brother  and  con- 
ceal his  blood?  Come,  and  let  us  sell  him  to  the  Ishmaelites,  and 
let  not  our  hand  be  upon  him;  for  he  is  our  brother,  our  flesh.  And 
his  brethren  hearkened  unto  him;  and  they  drew  and  lifted  up 
Joseph  out  of  the  pit,  and  sold  Joseph  to  the  Ishmaelites  for  twenty 
pieces  of  silver.  And  they  brought  Joseph  into  Egypt.  And  Reu- 
ben returned  unto  the  pit;  and,  behold,  Joseph  was  not  in  the  pit; 
and  he  rent  his  clothes.  And  he  returned  unto  his  brethren,  and 
said.  The  child  is  not;  and  I,  whither  shall  I  go?  And  they  took 
Joseph's  coat,  and  killed  a  he-goat,  and  dipped  the  coat  in  the 
blood;  and  they  sent  the  coat  of  many  colours,  and  they  brought  it 
to  their  father;  and  said,  This  have  we  found:  know  now  whether  it 
be  thy  son's  coat  or  not.  And  he  knew  it,  and  said.  It  is  my  son's 
coat;  an  evil  beast  hath  devoured  him;  Joseph  is  without  doubt  torn 
in  pieces.  And  Jacob  rent  his  garments,  and  put  sackcloth  upon  his 
loins,  and  mourned  for  his  son  many  days.    And  all  his  sons  and  all 


§  Early  History  of  the  Chosen  Nation 

his  daughters  rose  up  to  comfort  him;  but  he  refused  to  be  com- 
forted; and  he  said,  For  I  will  go  down  to  the  grave  to  my  son 
mourning. 

Joseph  as  a  Slave  in  Egypt 

And  Joseph  was  brought  down  to  Egypt;  and  Potiphar,  an  officer 
of  Pharaoh's,  the  captain  of  the  guard,  an  Egyptian,  bought  him  of 
the  hand  of  the  Ishmaelites,  which  had  brought  him  down  thither. 
And  the  Lord  was  with  Joseph  and  he  was  a  prosperous  man ;  and 
he  was  in  the  house  of  his  master  the  Egyptian.  And  his  master  saw 
that  the  Lord  was  with  him,  and  that  the  Lord  made  all  that  he 
did  to  prosper  in  his  hand.  And  Joseph  found  grace  in  his  sight,  and 
he  ministered  unto  him :  and  he  made  him  overseer  over  his  house, 
and  all  that  he  had  he  put  into  his  hand.  And  it  came  to  pass  from 
the  time  that  he  made  him  overseer  in  his  house,  and  over  all  that  he 
had,  that  the  Lord  blessed  the  Egyptian's  house  for  Joseph's  sake; 
and  the  blessing  of  the  Lord  was  upon  all  that  he  had,  in  the  house 
and  in  the  field.  And  he  left  all  that  he  had  in  Joseph's  hand;  and 
he  knew  not  aught  that  was  with  him,  save  the  bread  which  he 
did  eat. 

And  Joseph  was  comely  and  well  favoured.  And  it  came  to 
pass  after  these  things,  that  his  master's  wife  cast  her  eyes  upon 
Joseph;  and  as  she  spake  to  Joseph  day  by  day,  he  hearkened  not 
unto  her.  And  it  came  to  pass  about  this  time,  that  he  went  into 
the  house  to  do  his  work;  and  there  was  none  of  the  men  of  the 
house  there  within.  And  she  caught  him  by  his  garment:  and 
he  left  his  garment  in  her  hand,  and  fled,  and  got  him  out.  And 
she  laid  up  his  garment  by  her,  until  his  master  came  home.  And 
she  spake  unto  him  according  to  these  words,  saying,  The  Hebrew 
servant,  which  thou  hast  brought  unto  us,  came  in  unto  me  to 
mock  me:  and  it  came  to  pass,  as  I  lifted  up  my  voice  and  cried, 
that  he  left  his  garment  by  me,  and  fled  out.  And  it  came  to  pass, 
when  his  master  heard  the  words  of  his  wife,  which  she  spake  unto 
him,  saying.  After  this  manner  did  thy  servant  to  me;  that  his 
wrath  was  kindled.  And  Joseph's  master  took  him,  and  put  him 
into  the  prison,  the  place  where  the  king's  prisoners  were  bound: 
and  he  was  there  in  the  prison.  But  the  Lord  was  with  Joseph, 
and  shewed  kindness  unto  him,  and  gave  him  favour  in  the  sight 

21 


History  and  Story  -g> 

of  the  keeper  of  the  prison.  And  the  keeper  of  the  prison  com- 
mitted to  Joseph's  hand  all  the  prisoners  that  were  in  the  prison; 
and  whatsoever  they  did  there,  he  was  the  doer  of  it.  The  keeper 
of  the  prison  looked  not  to  any  thing  that  was  under  his  hand, 
because  the  Lord  was  with  him;  and  that  which  he  did,  the  Lord 
made  it  to  prosper. 

And  it  came  to  pass  after  these  things,  that  the  butler  of  the 
king  of  'Egypt  and  his  baker  offended  their  lord  the  king  of  Egypt. 
And  Pharaoh  was  wroth  against  his  two  ofhcers,  against  the  chief 
of  the  butlers,  and  against  the  chief  of  the  bakers.  And  he  put 
them  in  ward  in  the  house  of  the  captain  of  the  guard,  into  the 
prison,  the  place  where  Joseph  was  bound.  And  the  captain  of 
the  guard  charged  Joseph  with  them,  and  he  ministered  unto  them: 
and  they  continued  a  season  in  ward.  And  they  dreamed  a  dream 
both  of  them,  each  man  his  dream,  in  one  night,  each  man  accord- 
ing to  the  interpretation  of  his  dream,  the  butler  and  the  baker 
of  the  king  of  Egypt,  which  were  bound  in  the  prison.  And  Joseph 
came  in  unto  them  in  the  morning,  and  saw  them,  and,  behold, 
they  were  sad.  And  he  asked  Pharaoh's  officers  that  were  with 
him  in  ward  in  his  master's  house,  saying.  Wherefore  look  ye  so 
sadly  today?  And  they  said  unto  him.  We  have  dreamed  a  dream, 
and  there  is  none  that  can  interpret  it.  And  Joseph  said  unto 
them,  Do  not  interpretations  belong  to  God?  tell  it  me,  I  pray  you. 
And  the  chief  butler  told  his  dream  to  Joseph,  and  said  to  him, 
In  my  dream,  behold,  a  vine  was  before  me;  and  in  the  vine  were 
three  branches:  and  it  was  as  though  it  budded,  and  its  blossoms 
shot  forth;  and  the  clusters  thereof  brought  forth  ripe  grapes:  and 
Pharaoh's  cup  was  in  my  hand;  and  I  took  the  grapes,  and  pressed 
them  into  Pharaoh's  cup,  and  I  gave  the  cup  into  Pharaoh's  hand. 
And  Joseph  said  unto  him.  This  is  the  interpretation  of  it:  the 
three  branches  are  three  days;  within  yet  three  days  shall  Pharaoh 
lift  up  thine  head,  and  restore  thee  unto  thine  office:  and  thou  shalt 
give  Pharaoh's  cup  into  his  hand,  after  the  former  manner  when 
thou  wast  his  butler.  But  have  me  in  thy  remembrance  when  it 
shall  be  well  with  thee,  and  shew  kindness,  I  pray  thee,  unto  me, 
and  make  mention  of  me  unto  Pharaoh,  and  bring  me  out  of  this 
house:  for  indeed  I  was  stolen  away  out  of  the  land  of  the  Hebrews: 
and  here  also  have  I  done  nothing  that  they  should  put  me  into 


<§-  Early  Histoiy  of  the  Chosen  Nation 

the  dungeon.  When  the  chief  baker  saw  that  the  interpretation 
was  good,  he  said  unto  Joseph,  I  also  was  in  my  dream,  and,  behold, 
three  baskets  of  white  bread  were  on  my  head:  and  in  the  upper- 
most basket  there  was  of  all  manner  of  bakemeats  for  Pharaoh; 
and  the  birds  did  eat  them  out  of  the  basket  upon  my  head.  And 
Joseph  answered  and  said.  This  is  the  interpretation  thereof:  the 
three  baskets  are  three  days;  within  yet  three  days  shall  Pharaoh 
lift  up  thy  head  from  off  thee,  and  shall  hang  thee  on  a  tree;  and 
the  birds  shall  eat  thy  flesh  from  off  thee.  And  it  came  to  pass 
the  third  day,  which  was  Pharaoh's  birthday,  that  he  made  a 
feast  unto  all  his  servants:  and  he  Hfted  up  the  head  of  the  chief 
butler  and  the  head  of  the  chief  baker  among  his  servants.  And 
he  restored  the  chief  butler  unto  his  butlership  again;  and  he  gave 
the  cup  into  Pharaoh's  hand:  but  he  hanged  the  chief  baker:  as 
Joseph  had  interpreted  to  them.  Yet  did  not  the  chief  butler 
remember  Joseph,  but  forgat  him. 

Hou.'  in  one  day  Joseph  passed  from  a  Slave  to  a  Prime  Minister 

And  it  came  to  pass  at  the  end  of  two  full  years,  that  Pharaoh 
dreamed:  and,  behold,  he  stood  by  the  river.  And,  behold,  there 
came  up  out  of  the  river  seven  kine,  well  favoured  and  fatfleshed; 
and  they  fed  in  the  reed-grass.  And,  behold,  seven  other  kine  came 
up  after  them  out  of  the  river,  ill  favoured  and  leanfleshed;  and 
stood  by  the  other  kine  upon  the  brink  of  the  river.  And  the  ill 
favoured  and  leanfleshed  kine  did  eat  up  the  seven  well  favoured 
and  fat  kine.  So  Pharaoh  awoke.  And  he  slept  and  dreamed  a 
second  time:  and,  behold,  seven  ears  of  com  came  up  upon  one 
stalk,  rank  and  good.  And,  behold,  seven  ears,  thin  and  blasted 
with  the  east  wind,  sprung  up  after  them.  And  the  thin  ears 
swallowed  up  the  seven  rank  and  full  ears.  And  Pharaoh  awoke, 
and,  behold,  it  was  a  dream.  And  it  came  to  pass  in  the  morning 
that  his  spirit  was  troubled;  and  he  sent  and  called  for  all  the 
magicians  of  Egypt,  and  all  the  wise  men  thereof:  and  Pharaoh 
told  them  his  dream;  but  there  was  none  that  could  interpret  them 
unto  Pharaoh.  Then  spake  the  chief  butler  unto  Pharaoh,  saying, 
I  do  remember  my  faults  this  day:  Pharaoh  was  wroth  with  his 
servants,  and  put  me  in  ward  in  the  house  of  the  captain  of  the 

23 


History  and  Story  § 

guard,  me  and  the  chief  baker:  and  we  dreamed  a  dream  in  one 
night,  I  and  he;  we  dreamed  each  man  according  to  the  interpre- 
tation of  his  dream.  And  there  was  with  us  there  a  young  man, 
an  Hebrew,  servant  to  the  captain  of  the  guard;  and  we  told  him, 
and  he  interpreted  to  us  our  dreams;  to  each  man  according  to 
his  dream  he  did  interpret.  And  it  came  to  pass,  as  he  interpreted 
to  us,  so  it  was;  me  he  restored  unto  mine  office,  and  him  he  hanged. 
Then  Pharaoh  sent  and  called  Joseph,  and  they  brought  him 
hastily  out  of  the  dungeon:  and  he  shaved  himself,  and  changed 
his  raiment,  and  came  in  unto  Pharaoh.  And  Pharaoh  said  unto 
Joseph,  I  have  dreamed  a  dream,  and  there  is  none  that  can  inter- 
pret it:  and  I  have  heard  say  of  thee,  that  when  thou  hearest  a 
dream  thou  canst  interpret  it.  And  Joseph  answered  Pharaoh, 
saying.  It  is  not  in  me:  God  shall  give  Pharaoh  an  answer  of  peace. 
And  Pharaoh  spake  unto  Joseph,  In  my  dream,  behold,  I  stood 
upon  the  brink  of  the  river:  and,  behold,  there  came  up  out  of  the 
river  seven  kine,  fatfleshed  and  well  favoured;  and  they  fed  in 
the  reed-grass:  and,  behold,  seven  other  kine  came  up  after  them, 
poor  and  very  ill  favoured  and  leanfieshed,  such  as  I  never  saw  in 
all  the  land  of  Egypt  for  badness:  and  the  lean  and  ill  favoured  kine 
did  eat  up  the  first  seven  fat  kine:  and  when  they  had  eaten  them 
up,  it  could  not  be  knowTi  that  they  had  eaten  them;  but  they 
were  still  ill  favoured,  as  at  the  beginning.  So  I  awoke.  And  I 
saw  in  my  dream,  and,  behold,  seven  ears  came  up  upon  one  stalk, 
full  and  good:  and,  behold,  seven  ears,  withered,  thin,  and  blasted 
with  the  east  wind,  sprung  up  after  them:  and  the  thin  ears  swal- 
lowed up  the  seven  good  ears:  and  I  told  it  unto  the  magicians;  but 
there  was  none  that  could  declare  it  to  me.  And  Joseph  said  unto 
Pharaoh,  The  dream  of  Pharaoh  is  one:  what  God  is  about  to  do 
he  hath  declared  unto  Pharaoh.  The  seven  good  kine  are  seven 
years;  and  the  seven  good  ears  are  seven  years:  the  dream  is  one. 
And  the  seven  lean  and  ill  favoured  kine  that  came  up  after  them 
are  seven  years,  and  also  the  seven  empty  ears  blasted  with  the 
east  wind;  they  shall  be  seven  years  of  famine.  That  is  the  thing 
which  I  spake  unto  Pharaoh:  what  God  is  about  to  do  he  hath 
shewed  unto  Pharaoh.  Behold,  there  come  seven  years  of  great 
plenty  throughout  all  the  land  of  Egypt :  and  there  shall  arise  after 
them  seven  years  of  famine;  and  all  the  plenty  shall  be  forgotten 

24 


^  Early  History  of  the  Chosen  Nation 

in  the  land  of  Egypt;  and  the  famine  shall  consume  the  land;  and 
the  plenty  shall  not  be  known  in  the  land  by  reason  of  that  famine 
which  followeth;  for  it  shall  be  very  grievous.  And  for  that  the 
dream  was  doubled  unto  Pharaoh  twice,  it  is  because  the  thing 
is  established  by  God,  and  God  will  shortly  bring  it  to  pass.  Now 
therefore  let  Pharaoh  look  out  a  man  discreet  and  wise,  and  set  him 
over  the  land  of  Egypt.  Let  Pharaoh  do  this,  and  let  him  appoint 
overseers  over  the  land,  and  take  up  the  fifth  part  of  the  land  of 
Egypt  in  the  seven  plenteous  years.  And  let  them  gather  all  the 
food  of  these  good  years  that  come,  and  lay  up  corn  under  the  hand 
of  Pharaoh  for  food  in  the  cities,  and  let  them  keep  it.  And  the 
food  shall  be  for  a  store  to  the  land  against  the  seven  years  of  famine, 
which  shall  be  in  the  land  of  Egypt;  that  the  land  perish  not  through 
the  famine. 

And  the  thing  was  good  in  the  eyes  of  Pharaoh,  and  in  the  eyes 
of  all  his  servants.  And  Pharaoh  said  unto  his  servants.  Can  we 
find  such  a  one  as  this,  a  man  in  whom  the  spirit  of  God  is?  And 
Pharaoh  said  unto  Joseph,  Forasmuch  as  God  hath  shewed  thee  all 
this,  there  is  none  so  discreet  and  wise  as  thou:  thou  shalt  be  over 
my  house,  and  according  unto  thy  word  shall  all  my  people  be  ruled: 
only  in  the  throne  will  I  be  greater  than  thou.  And  Pharaoh  took 
off  his  signet  ring  from  his  hand,  and  put  it  upon  Joseph's  hand,  and 
arrayed  him  in  vestures  of  fine  linen,  and  put  a  gold  chain  about  his 
neck;  and  he  made  him  to  ride  in  the  second  chariot  which  he  had; 
and  they  cried  before  him,  Bow  the  knee:  and  he  set  him  over  all 
the  land  of  Egypt. 

Joseph  and  his  Brethren  in  Egypt 

And  the  seven  years  of  plenty,  that  was  in  the  land  of  Egypt, 
came  to  an  end.  And  the  seven  years  of  famine  began  to  come, 
according  as  Joseph  had  said:  and  there  was  famine  in  all  lands;  but 
in  all  the  land  of  Egypt  there  was  bread.  And  all  countries  came 
into  Egypt  to  Joseph  for  to  buy  corn;  because  the  famine  was  sore 
in  all  the  earth. 

Now  Jacob  saw  that  there  was  corn  in  Egypt,  and  Jacob  said 
unto  his  sons,  Why  do  ye  look  one  upon  another?  And  he  said. 
Behold,  I  have  heard  that  there  is  corn  in  Egypt:  get  you  down 

25 


History  and  Story  § 

thither,  and  buy  for  us  from  thence;  that  we  may  live,  and  not  die. 
And  Joseph's  ten  brethren  went  down  to  buy  corn  from  Egypt.  But 
Benjamin,  Joseph's  brother,  Jacob  sent  not  with  his  brethren;  for 
he  said,  Lest  perad venture  mischief  befall  him.  And  the  sons  of 
Israel  came  to  buy  among  those  that  came;  for  the  famine  was  in 
the  land  of  Canaan.  And  Joseph  was  the  governor  over  the  land; 
he  it  was  that  sold  to  all  the  people  of  the  land:  and  Joseph's  breth- 
ren came,  and  bowed  down  themselves  to  him  with  their  faces  to  the 
earth.  And  Joseph  saw  his  brethren,  and  he  knew  them,  but  made 
himself  strange  unto  them,  and  spake  roughly  with  them;  and  he 
said  unto  them.  Whence  come  ye?  And  they  said.  From  the  land  of 
Canaan  to  buy  food.  And  Joseph  knew  his  brethren,  but  they  knew 
not  him.  And  Joseph  remembered  the  dreams  which  he  dreamed  of 
them,  and  said  unto  them.  Ye  are  spies;  to  see  the  nakedness  of  the 
land  ye  are  come.  And  they  said  unto  him.  Nay,  my  lord,  but  to 
buy  food  are  thy  servants  come.  We  are  all  one  man's  sons;  we  are 
true  men,  thy  servants  are  no  spies.  And  he  said  unto  them.  Nay, 
but  to  see  the  nakedness  of  the  land  ye  are  come.  And  they  said. 
We  thy  servants  are  twelve  brethren,  the  sons  of  one  man  in  the 
land  of  Canaan;  and,  behold,  the  youngest  is  this  day  with  our 
father,  and  one  is  not.  And  Joseph  said  unto  them.  That  is  it  that  I 
spake  unto  you,  saying.  Ye  are  spies:  hereby  ye  shall  be  proved:  by 
the  life  of  Pharaoh  ye  shall  not  go  forth  hence,  except  your  youngest 
brother  come  hither.  Send  one  of  you,  and  let  him  fetch  your 
brother,  and  ye  shall  be  bound,  that  your  words  may  be  proved, 
whether  there  be  truth  in  you :  or  else  by  the  life  of  Pharaoh  surely 
ye  are  spies.    And  he  put  them  all  together  into  ward  three  days. 

And  Joseph  said  unto  them  the  third  day.  This  do,  and  live;  for  I 
fear  God:  if  ye  be  true  men,  let  one  of  your  brethren  be  bound  in 
your  prison  house;  but  go  ye,  carry  corn  for  the  famine  of  your 
houses:  and  bring  your  youngest  brother  unto  me;  so  shall  your 
words  be  verified,  and  ye  shall  not  die.  And  they  did  so.  And  they 
said  one  to  another,  We  are  verily  guilty  concerning  our  brother,  in 
that  we  saw  the  distress  of  his  soul,  when  he  besought  us,  and  we 
would  not  hear;  therefore  is  this  distress  come  upon  us.  And 
Reuben  answered  them,  saying.  Spake  I  not  unto  you,  saying.  Do 
not  sin  against  the  child;  and  ye  would  not  hear?  therefore  also, 
behold,  his  blood  is  required.     And  they  knew  not  that  Joseph 

26 


<§-  Early  History  of  the  Chosen  Nation 

understood  them;  for  there  was  an  interpreter  between  them.  And 
he  turned  himself  about  from  them,  and  wept;  and  he  returned  to 
them,  and  spake  to  them,  and  took  Simeon  from  among  them,  and 
bound  him  before  their  eyes.  Then  Joseph  commanded  to  fill  their 
vessels  with  corn,  and  to  restore  every  man's  money  into  his  sack, 
and  to  give  them  provision  for  the  way:  and  thus  was  it  done  unto 
them.  And  they  laded  their  asses  with  their  com,  and  departed 
thence.  And  as  one  of  them  opened  his  sack  to  give  his  ass  prov- 
ender in  the  lodging  place,  he  espied  his  money;  and,  behold,  it  was 
in  the  mouth  of  his  sack.  And  he  said  unto  his  brethren.  My  money 
is  restored;  and,  lo,  it  is  even  in  my  sack:  and  their  heart  failed  them, 
and  they  turned  trembling  one  to  another,  saying.  What  is  this  that 
God  hath  done  unto  us? 

And  they  came  unto  Jacob  their  father  unto  the  land  of  Canaan, 
and  told  him  all  that  had  befallen  them:  saying.  The  man,  the  lord 
of  the  land,  spake  roughly  with  us,  and  took  us  for  spies  of  the 
country.  And  we  said  unto  him.  We  are  true  men;  we  are  no  spies: 
we  be  twelve  brethren,  sons  of  our  father;  one  is  not,  and  the  young- 
est is  this  day  with  our  father  in  the  land  of  Canaan.  And  the  man, 
the  lord  of  the  land,  said  unto  us.  Hereby  shall  I  know  that  ye  are 
true  men;  leave  one  of  your  brethren  with  me,  and  take  corn  for  the 
famine  of  your  houses,  and  go  your  way:  and  bring  your  youngest 
brother  unto  me:  then  shall  I  know  that  ye  are  no  spies,  but  that  ye 
are  true  men:  so  will  I  deliver  you  your  brother,  and  ye  shall  traffick 
in  the  land.  And  it  came  to  pass  as  they  emptied  their  sacks, 
that,  behold,  every  man's  bundle  of  money  was  in  his  sack:  and 
when  they  and  their  father  saw  their  bundles  of  money,  they  were 
afraid.  And  Jacob  their  father  said  unto  them.  Me  have  ye  be- 
reaved of  my  children:  Joseph  is  not,  and  Simeon  is  not,  and  ye  w^ill 
take  Benjamin  away:  all  these  things  are  against  me.  And  Reuben 
spake  unto  his  father,  saying.  Slay  my  two  sons,  if  I  bring  him  not  to 
thee:  deliver  him  into  my  hand,  and  I  will  bring  him  to  thee  again. 
And  he  said.  My  son  shall  not  go  down  with  you;  for  his  brother  is 
dead,  and  he  only  is  left:  if  mischief  befall  him  by  the  way  in  the 
which  ye  go,  then  shall  ye  bring  down  my  gray  hairs  with  sorrow  to 
the  grave. 

And  the  famine  was  sore  in  the  land.  And  it  came  to  pass,  when 
they  had  eaten  up  the  corn  which  they  had  brought  out  of  Egypt, 

27 


History  and  Story  § 

their  father  said  unto  them,  Go  again,  buy  us  a  little  food.  And 
Judah  spake  unto  him,  saying.  The  man  did  solemnly  protest  unto 
us,  saying,  Ye  shall  not  see  my  face,  except  your  brother  be  with 
you.  If  thou  wilt  send  our  brother  with  us,  we  will  go  down  and 
buy  thee  food:  but  if  thou  wilt  not  send  him,  we  will  not  go  down: 
for  the  man  said  unto  us,  Ye  shall  not  see  my  face,  except  your 
brother  be  with  you.  And  Israel  said.  Wherefore  dealt  ye  so  ill 
with  me,  as  to  tell  the  man  whether  ye  had  yet  a  brother?  And  they 
said.  The  man  asked  straitly  concerning  ourselves,  and  concerning 
our  kindred,  saying,  Is  your  father  yet  alive?  have  ye  another 
brother?  and  we  told  him  according  to  the  tenor  of  these  words: 
could  we  in  any  wise  know  that  he  would  say,  Bring  your  brother 
down?  And  Judah  said  unto  Israel  his  father,  Send  the  lad  with 
me,  and  we  will  arise  and  go;  that  we  may  live,  and  not  die,  both 
we,  and  thou,  and  also  our  little  ones.  I  will  be  surety  for  him; 
of  my  hand  shalt  thou  require  him :  if  I  bring  him  not  unto  thee,  and 
set  him  before  thee,  then  let  me  bear  the  blame  for  ever:  for  except 
we  had  lingered,  surely  we  had  now  returned  a  second  time.  And 
their  father  Israel  said  unto  them,  If  it  be  so  now,  do  this;  take  of 
the  choice  fruits  of  the  land  in  your  vessels,  and  carry  down  the  man 
a  present,  a  little  balm,  and  a  little  honey,  spicery  and  myrrh,  nuts, 
and  ahnonds:  and  take  double  money  in  your  hand;  and  the  money 
that  was  returned  in  the  mouth  of  your  sacks  carry  again  in  your 
hand;  peradventure  it  was  an  oversight:  take  also  your  brother,  and 
arise,  go  again  unto  the  man:  and  God  Almighty  give  you  mercy 
before  the  man,  that  he  may  release  unto  you  your  other  brother 
and  Benjamin.  And  if  I  be  bereaved  of  my  children,  I  am  bereaved. 
And  the  men  took  that  present,  and  they  took  double  money  in 
their  hand,  and  Benjamin;  and  rose  up,  and  went  down  to  Egypt, 
and  stood  before  Joseph.  And  when  Joseph  saw  Benjamin  with 
them,  he  said  to  the  steward  of  his  house.  Bring  the  men  into  the 
house,  and  slay,  and  make  ready;  for  the  men  shall  dine  with  me 
at  noon.  And  the  man  did  as  Joseph  bade;  and  the  man  brought 
the  men  into  Joseph's  house.  And  the  men  were  afraid,  because 
they  were  brought  into  Joseph's  house;  and  they  said,  Because  of 
the  money  that  was  returned  in  our  sacks  at  the  first  time  are  we 
brought  in ;  that  he  may  seek  occasion  against  us,  and  fall  upon  us, 
and  take  us  for  bondmen,  and  our  asses.   And  they  came  near  to  the 

28 


<§-  Early  History  of  the  Chosen  Nation 

steward  of  Joseph's  house,  and  they  spake  unto  him  at  the  door  of 
the  house,  and  said,  Oh  my  lord,  we  came  indeed  dovra  at  the  first 
time  to  buy  food :  and  it  came  to  pass,  when  we  came  to  the  lodging 
place,  that  we  opened  our  sacks,  and,  behold,  every  man's  money 
was  in  the  mouth  of  his  sack,  our  money  in  full  weight:  and  we  have 
brought  it  again  in  our  hand.  And  other  money  have  we  brought 
down  in  our  hand  to  buy  food :  we  know  not  who  put  our  money  in 
our  sacks.  And  he  said,  Peace  be  to  you,  fear  not:  your  God,  and 
the  God  of  your  father,  hath  given  you  treasure  in  your  sacks:  I  had 
your  money.  And  he  brought  Simeon  out  unto  them.  And  the  man 
brought  the  men  into  Joseph's  house,  and  gave  them  water,  and 
they  washed  their  feet;  and  he  gave  their  asses  provender. 

And  they  made  ready  the  present  against  Joseph  came  at  noon: 
for  they  heard  that  they  should  eat  bread  there.  And  when  Joseph 
came  home,  they  brought  him  the  present  which  was  in  their  hand 
into  the  house,  and  bowed  down  themselves  to  him  to  the  earth. 
And  he  asked  them  of  their  welfare,  and  said.  Is  your  father  well, 
the  old  man  of  whom  ye  spake?  Is  he  yet  alive?  And  they  said, 
Thy  servant  our  father  is  well,  he  is  yet  alive.  And  they  bowed 
the  head,  and  made  obeisance.  And  he  hf  ted  up  his  eyes,  and  saw 
Benjamin  his  brother,  his  mother's  son,  and  said.  Is  this  your 
youngest  brother,  of  whom  ye  spake  unto  me?  And  he  said,  God  be 
gracious  unto  thee,  my  son.  And  Joseph  made  haste;  and  he  sought 
where  to  weep;  and  he  entered  into  his  chamber,  and  wept  there. 
And  he  washed  his  face,  and  came  out;  and  he  refrained  himself, 
and  said,  Set  on  bread.  And  they  set  on  for  him  by  himself,  and  for 
them  by  themselves,  and  for  the  Egyptians,  which  did  eat  with  him, 
by  themselves:  because  the  Egyptians  might  not  eat  bread  with 
the  Hebrews;  for  that  is  an  abomination  unto  the  Eg>^tians.  And 
they  sat  before  him,  the  firstborn  according  to  his  birthright,  and 
the  youngest  according  to  his  youth:  and  the  men  marvelled  one 
with  another.  And  he  took  and  sent  messes  unto  them  from  before 
him:  but  Benjamin's  mess  was  five  times  so  much  as  any  of  theirs. 
And  they  drank  and  were  merry  with  him. 

And  he  commanded  the  steward  of  his  house,  saying.  Fill  the 
men's  sacks  with  food,  as  much  as  they  can  carr>',  and  put  every 
man's  money  in  his  sack's  mouth.  And  put  my  cup,  the  silver  cup, 
in  the  sack's  mouth  of  the  youngest,  and  his  com  money.    And  he 

29 


History  and  Story  -g> 

did  according  to  the  word  that  Joseph  had  spoken.  As  soon  as  the 
morning  was  Hght,  the  men  were  sent  away,  they  and  their  asses. 
And  when  they  were  gone  out  of  the  city,  and  were  not  yet  far  off, 
Joseph  said  unto  his  steward,  Up,  follow  after  the  men;  and  when 
thou  dost  overtake  them,  say  unto  them.  Wherefore  have  ye  re- 
warded evil  for  good?  Is  not  this  it  in  which  my  lord  drinketh,  and 
whereby  he  indeed  divineth?  ye  have  done  evil  in  so  doing.  And  he 
overtook  them,  and  he  spake  unto  them  these  words.  And  they 
said  unto  him,  Wherefore  speaketh  my  lord  such  words  as  these? 
God  forbid  that  thy  servants  should  do  such  a  thing.  Behold,  the 
money,  which  we  found  in  our  sacks'  mouths,  we  brought  again  unto 
thee  out  of  the  land  of  Canaan:  how  then  should  we  steal  out  of  thy 
lord's  house  silver  or  gold?  With  whomsoever  of  thy  servants 
it  be  found,  let  him  die,  and  we  also  will  be  my  lord's  bondmen. 
And  he  said.  Now  also  let  it  be  according  unto  your  words:  he  with 
whom  it  is  found  shall  be  my  bondman ;  and  ye  shall  be  blameless. 
Then  they  hasted,  and  took  down  every  man  his  sack  to  the  ground, 
and  opened  every  man  his  sack.  And  he  searched,  and  began  at  the 
eldest,  and  left  at  the  youngest:  and  the  cup  was  found  in  Benja- 
min's sack.  Then  they  rent  their  clothes,  and  laded  every  man  his 
ass,  and  returned  to  the  city. 

And  Judah  and  his  brethren  came  to  Joseph's  house;  and  he  was 
yet  there:  and  they  fell  before  him  on  the  ground.  And  Joseph 
said  unto  them,  What  deed  is  this  that  ye  have  done?  know  ye  not 
that  such  a  man  as  I  can  indeed  divine?  And  Judah  said,  What 
shall  we  say  unto  my  lord?  what  shall  we  speak?  or  how  shall  we 
clear  ourselves?  God  hath  found  out  the  iniquity  of  thy  servants: 
behold,  we  are  my  lord's  bondmen,  both  we,  and  he  also  in  whose 
hand  the  cup  is  found.  And  he  said,  God  forbid  that  I  should  do  so: 
the  man  in  whose  hand  the  cup  is  found,  he  shall  be  my  bondman; 
but  as  for  you,  get  you  up  in  peace  unto  your  father. 

Then  Judah  came  near  unto  him,  and  said.  Oh  my  lord,  let  thy 
servant,  I  pray  thee,  speak  a  word  in  my  lord's  ears,  and  let  not 
thine  anger  burn  against  thy  servant :  for  thou  art  even  as  Pharaoh. 
My  lord  asked  his  servants,  saying.  Have  ye  a  father,  or  a  brother? 
And  we  said  unto  my  lord.  We  have  a  father,  an  old  man,  and  a 
child  of  his  old  age,  a  little  one;  and  his  brother  is  dead,  and  he  alone 
is  left  of  his  mother,  and  his  father  loveth  htm.    And  thou  saidst 

30 


<§-  Early  History  of  the  Chosen  Nation 

unto  thy  servants,  Bring  him  down  unto  me,  that  I  may  set  mine 
eyes  upon  him.  And  we  said  unto  my  lord,  The  lad  cannot  leave  his 
father:  for  if  he  should  leave  his  father,  his  father  would  die.  And 
thou  saidst  unto  thy  servants.  Except  your  youngest  brother  come 
down  with  you,  ye  shall  see  my  face  no  more.  And  it  came  to  pass 
when  we  came  up  unto  thy  servant  my  father,  we  told  him  the  words 
of  my  lord.  And  our  father  said,  Go  again,  buy  us  a  little  food. 
And  we  said.  We  cannot  go  down:  if  our  youngest  brother  be  with 
us,  then  will  we  go  down:  for  we  may  not  see  the  man's  face,  except 
our  youngest  brother  be  with  us.  And  thy  servant  my  father  said 
unto  us.  Ye  know  that  my  wife  bare  me  two  sons:  and  the  one  went 
out  from  me,  and  I  said,  Surely  he  is  torn  in  pieces;  and  I  have  not 
seen  him  since:  and  if  ye  take  this  one  also  from  me,  and  mischief 
befall  him,  ye  shall  bring  down  my  gray  hairs  with  sorrow  to  the 
grave.  Now  therefore  when  I  come  to  thy  servant  my  father,  and 
the  lad  be  not  with  us;  seeing  that  his  life  is  bound  up  in  the  lad's 
life;  it  shall  come  to  pass,  when  he  seeth  that  the  lad  is  not  with  us, 
that  he  will  die:  and  thy  servants  shall  bring  down  the  gray  hairs  of 
thy  servant  our  father  with  sorrow  to  the  grave.  For  thy  servant 
became  surety  for  the  lad  unto  my  father,  saying.  If  I  bring  him  not 
unto  thee,  then  shall  I  bear  the  blame  to  my  father  for  ever.  Now 
therefore,  let  thy  servant,  I  pray  thee,  abide  instead  of  the  lad  a 
bondman  to  my  lord ;  and  let  the  lad  go  up  with  his  brethren.  For 
how  shall  I  go  up  to  my  father,  and  the  lad  be  not  with  me?  lest  I  see 
the  evil  that  shall  come  on  my  father. 

Then  Joseph  could  not  refrain  himself  before  all  them  that  stood 
by  him;  and  he  cried,  Cause  every  man  to  go  out  from  me.  And 
there  stood  no  man  with  him,  while  Joseph  made  himself  known 
unto  his  brethren.  And  he  wept  aloud:  and  the  Egyptians  heard, 
and  the  house  of  Pharaoh  heard.  And  Joseph  said  unto  his  brethren, 
I  am  Joseph ;  doth  my  father  yet  live?  And  his  brethren  could  not 
answer  him;  for  they  were  troubled  at  his  presence.  And  Joseph 
said  unto  his  brethren.  Come  near  to  me,  I  pray  you.  And  they 
came  near.  And  he  said,  I  am  Joseph  your  brother  whom  ye  sold 
into  Egypt.  And  now  be  not  grieved,  nor  angry  with  yourselves, 
that  ye  sold  me  hither:  for  God  did  send  me  before  you  to  preserve 
life.  For  these  two  years  hath  the  famine  been  in  the  land:  and 
there  are  yet  five  years  in  the  which  there  shall  be  neither  plowing 

31 


History  and  Story  § 

nor  harvest.  And  God  sent  me  before  you  to  preserve  you  a  rem- 
nant in  the  earth,  and  to  save  you  aUve  by  a  great  deliverance. 
So  now  it  was  not  you  that  sent  me  hither,  but  God:  and  he  hath 
made  me  a  father  to  Pharaoh,  and  lord  of  all  his  house,  and  ruler 
over  all  the  land  of  Egypt.  Haste  ye,  and  go  up  to  my  father,  and 
say  unto  him,  Thus  saith  thy  son  Joseph,  God  hath  made  me  lord 
of  all  Egypt:  come  down  unto  me,  tarry  not:  and  thou  shalt  dwell 
in  the  land  of  Goshen,  and  thou  shalt  be  near  unto  me,  thou,  and 
thy  children,  and  thy  children's  children,  and  thy  flocks,  and  thy 
herds,  and  all  that  thou  hast:  and  there  will  I  nourish  thee;  for  there 
are  yet  five  years  of  famine;  lest  thou  come  to  poverty,  thou,  and 
thy  household,  and  all  that  thou  hast.  And,  behold,  your  eyes 
see,  and  the  eyes  of  my  brother  Benjamin,  that  it  is  my  mouth  that 
speaketh  unto  you.  And  ye  shall  tell  my  father  of  all  my  glory 
in  Egypt,  and  of  all  that  ye  have  seen;  and  ye  shall  haste  and 
bring  down  my  father  hither.  .And  he  fell  upon  his  brother  Ben- 
jamin's neck,  and  wept;  and  Benjamin  wept  upon  his  neck.  And 
he  kissed  all  his  brethren,  and  wept  upon  them:  and  after  that  his 
brethren  talked  with  him. 

And  the  fame  thereof  was  heard  in  Pharaoh's  house,  saying, 
Joseph's  brethren  are  come:  and  it  pleased  Pharaoh  well,  and  his 
servants.  And  Pharaoh  said  unto  Joseph,  Say  unto  thy  brethren. 
This  do  ye;  lade  your  beasts,  and  go,  get  you  into  the  land  of  Canaan; 
and  take  your  father  and  your  households,  and  come  unto  me: 
and  I  will  give  you  the  good  of  the  land  of  Eg3^t,  and  ye  shall  eat 
the  fat  of  the  land.  Now  thou  art  commanded,  this  do  ye;  take 
you  wagons  out  of  the  land  of  Egypt  for  your  little  ones,  and  for 
your  wives,  and  bring  your  father,  and  come.  Also  regard  not 
your  stuff;  for  the  good  of  all  the  land  of  Egypt  is  yours.  And  the 
sons  of  Israel  did  so:  and  Joseph  gave  them  wagons  according  to 
the  commandment  of  Pharaoh,  and  gave  them  provision  for  the 
way.  To  all  of  them  he  gave  each  man  changes  of  raiment;  but 
to  Benjamin  he  gave  three  hundred  pieces  of  silver,  and  five  changes 
of  raiment.  And  to  his  father  he  sent  after  this  manner;  ten  asses 
laden  with  the  good  things  of  Egypt,  and  ten  she-asses,  laden  with 
corn  and  bread  and  victual  for  his  father  by  the  way.  So  he  sent 
his  brethren  away,  and  they  departed:  and  he  said  unto  them, 
See  that  ye  fall  not  out  by  the  way. 

:i2 


<§-  Early  History  of  the  Chosen  Nation 

Journey  of  the  Children  of  Israel  into  Egypt 

And  they  went  up  out  of  Egypt,  and  came  into  the  land  of  Ca- 
naan unto  Jacob  their  father.  And  they  told  him,  saying,  Joseph 
is  yet  alive,  and  he  is  ruler  over  all  the  land  of  Egypt.  And  his 
heart  fainted,  for  he  beheved  them  not.  And  they  told  him  all 
the  words  of  Joseph,  which  he  had  said  unto  them:  and  when  he 
saw  the  wagons  which  Joseph  had  sent  to  carry  him,  the  spirit 
of  Jacob  their  father  revived:  and  Israel  said,  It  is  enough;  Joseph 
my  son  is  yet  alive:  I  will  go  and  see  him  before  I  die. 

And  Israel  took  his  journey  with  all  that  he  had,  and  came  to 
Beer-sheba,  and  offered  sacrifices  unto  the  God  of  his  father  Isaac. 
And  God  spake  unto  Israel  in  the  visions  of  the  night,  and  said, 
Jacob,  Jacob.  And  he  said,  Here  am  I.  And  he  said,  I  am  God, 
the  God  of  thy  father:  fear  not  to  go  down  into  Eg)^t;  for  I  will 
there  make  of  thee  a  great  nation:  I  will  go  down  with  thee  into 
Egypt;  and  I  will  also  surely  bring  thee  up  again:  and  Joseph  shall 
put  his  hand  upon  thine  eyes.  And  Jacob  rose  up  from  Beer- 
sheba:  and  the  sons  of  Israel  carried  Jacob  their  father,  and  their 
little  ones,  and  their  wives,  in  the  wagons  which  Pharaoh  had  sent 
to  carry  him.  And  they  took  their  cattle,  and  their  goods,  which 
they  had  gotten  in  the  land  of  Canaan,  and  came  into  Egypt, 
Jacob,  and  all  his  seed  with  him:  his  sons,  and  his  sons'  sons  with 
him,  his  daughters,  and  his  sons'  daughters,  and  all  his  seed  brought 
he  with  him  into  Egypt. 

And  he  sent  Judah  before  him  unto  Joseph,  to  shew  the  way 
before  him  unto  Goshen;  and  they  came  into  the  land  of  Goshen. 
And  Joseph  made  ready  his  chariot,  and  went  up  to  meet  Israel 
his  father,  to  Goshen;  and  he  presented  himself  unto  him,  and  fell 
on  his  neck,  and  wept  on  his  neck  a  good  while.  And  Israel  said 
unto  Joseph,  Now  let  me  die,  since  I  have  seen  thy  face,  that  thou 
art  yet  alive. 

Then  Joseph  went  in  and  told  Pharaoh,  and  said.  My  father 
and  my  brethren,  and  their  flocks,  and  their  herds,  and  all  that 
they  have,  are  come  out  of  the  land  of  Canaan;  and,  behold,  they 
are  in  the  land  of  Goshen.  And  from  among  his  brethren  he  took 
five  men,  and  presented  them  unto  Pharaoh.  And  Pharaoh  said 
unto  his  brethren.  What  is  your  occupation?    And  they  said  unto 

2,Z 


History  and  Story  § 

Pharaoh,  Thy  servants  are  shepherds,  both  we,  and  our  fathers. 
And  they  said  unto  Pharaoh,  To  sojourn  in  the  land  are  we  come; 
for  there  is  no  pasture  for  thy  servants'  flocks;  for  the  famine  is 
sore  in  the  land  of  Canaan:  now  therefore,  we  pray  thee,  let  thy 
servants  dwell  in  the  land  of  Goshen.  And  Pharaoh  spake  unto 
Joseph,  saying,  Thy  father  and  thy  brethren  are  come  unto  thee: 
the  land  of  Eg}^t  is  before  thee;  in  the  best  of  the  land  make  thy 
father  and  thy  brethren  to  dwell:  in  the  land  of  Goshen  let  them 
dwell:  and  if  thou  knowest  any  able  men  among  them,  then  make 
them  rulers  over  my  cattle.  And  Joseph  brought  in  Jacob  his 
father,  and  set  him  before  Pharaoh:  and  Jacob  blessed  Pharaoh. 
And  Pharaoh  said  unto  Jacob,  How  many  are  the  days  of  the  years 
of  thy  life?  And  Jacob  said  unto  Pharaoh,  The  days  of  the  years 
of  my  pilgrimage  are  an  hundred  and  thirty  years:  few  and  evil 
have  been  the  days  of  the  years  of  my  life,  and  they  have  not 
attained  unto  the  days  of  the  years  of  the  life  of  my  fathers  in  the 
days  of  their  pilgrimage.  And  Jacob  blessed  Pharaoh,  and  went 
out  from  the  presence  of  Pharaoh.  And  Joseph  placed  his  father 
and  his  brethren,  and  gave  them  a  possession  in  the  land  of  Eg\^t, 
in  the  best  of  the  land,  as  Pharaoh  had  commanded.  And  Joseph 
nourished  his  father,  and  his  brethren,  and  all  his  father's  house- 
hold, with  bread,  according  to  their  families. 


THE     EXODUS:     CONSOLIDATION     OF    THE    NATION 
DURING    THE    EMIGRATION   TO    CANAAN 

The  second  section  of  the  history  may  be  entitled  ''The  Exodus  ": 
that  is,  the  Emigration  from  Eg\T3t  to  the  Canaan  which  is  the 
Books  of  Land  of  Promise  for  the  Chosen  People.    This  period 

Exodus,  Levit-  of  emigration  is  the  period  during  which  the  People 
icus,  and  jg  being  gradually  consolidated,  from  a  loose  aggrega- 

^"^  ^^^  tion  of  families  under  the  name  "Children  of  Israel" 

to  the  highly  organized  Nation  of  Israel.  Accordingly,  in  the  full 
Bible,  this  section  is  filled  w^th  a  long  succession  of  constitutional 
and  statistical  documents,  such  as  in  modem  literature  would 
appear  as  Appendices  to  historical  works.    "The  Exodus"  covers 

34 


§  Early  History  of  the  Chosen  Nation 

three  books  of  the  Bible  {Exodus ^  Leviticus,  Numbers),  which 
are  really  one  continuous  book;  the  first  part  is  so  named  as 
recording  the  departure  from  Egypt;  the  second  name  empha- 
sizes the  instructions  to  the  Levites,  or  ecclesiastical  police; 
the  third  title  "Numbers"  is  equivalent  to  "Statistics."  But  the 
emphatic  points  of  the  narrative  are  embodied  in  Story  or 
Song. 

At  the  opening  we  have  the  elaborate  Story  of  the  Plagues  of 
Egypt.  The  Children  of  Israel  have  become  slaves  to  the  Egyp- 
tians. Moses,  the  destined  deliverer,  is  cast  out  as  a  babe  to  perish 
in  the  river  Nile:  he  is  rescued  by  Pharaoh's  daughter,  and  brought 
up  at  court.  When  grown  to  man's  estate  Moses,  together  with 
Aaron,  the  head  of  the  future  priesthood,  is  commissioned  by 
God  to  lead  his  people  out  of  Egypt.  Pharaoh  resists,  and  there 
follow  the  Ten  Plagues  sent  on  the  Egyptian  People.  The  water  of 
the  Nile  is  turned  into  blood;  there  follow  plagues  of  frogs,  lice,  flies; 
a  murrain  is  sent  upon  the  cattle,  and  boils  on  the  Egyptians  them- 
selves; hailstones  mingled  with  fire  desolate  the  land,  and  what  is 
left  is  devoured  by  swarms  of  locusts.  Then  follows  three  days' 
darkness,  "  even  darkness  which  may  be  felt."  Finally,  an  angel 
destroys  the  firstborn  of  all  the  families  of  Egypt  in  a  single  night. 
During  this  night  the  households  of  Israel  are  commanded  to  cele- 
brate a  sacrifice,  and  stain  the  posts  of  their  houses  with  the  blood  of 
the  victims,  in  order  that  the  destroying  angel  might  "pass  over'^ 
these  houses:  this  originates  the  great  festival  of  Israel,  the  "Pass- 
over," commemorating  the  deliverance  from  Egypt.  Thus  at  length 
the  People  pass  out  of  Egypt.  But  the  Egyptians,  changing  their 
minds,  pursue  the  Children  of  Israel  to  the  very  edge  of  the  Red  Sea: 
the  waters  of  this  Sea  suddenly  open,  and  Israel  passes  through  on 
dry  land ;  when  the  Egyptian  army  attempts  to  follow  the  returning 
waters  overwhelm  them.  This  supreme  deliverance  is  celebrated 
in  one  of  the  great  Songs  of  Israel. 

Song  of  Triumph  at  the  Red  Sea 

All  Together 

I  will  sing  unto  the  Lord,  for  he  hath  triumphed  gloriously: 

The  horse  and  his  rider  hath  he  thrown  into  the  sea. 

35 


History  and  Story  § 

The  Lord  is  my  strength  and  song, 
And  he  is  become  my  salvation: 

This  is  my  God,  and  I  will  praise  him; 
My  father's  God,  and  I  will  exalt  him. 


Men 

The  Lord  is  a  man  of  war: 

The  Lord  is  his  name. 
Pharaoh's  chariots  and  his  host  hath  he  cast  into  the  sea: 

And  his  chosen  captains  are  sunk  in  the  Red  Sea. 
The  deeps  cover  them: 

They  went  down  into  the  depths  like  a  stone. 

WoaiEN 

Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously: 
The  iiorse  and  his  rider  hath  he  thrown  into  the  sea. 


2 

Men 

Thy  right  hand,  O  Lord,  is  glorious  in  power, 

Thy  right  hand,  O  Lord,  dasheth  in  pieces  the  enemy. 
And  in  the  greatness  of  thine  excellency  thou  overthrowest 
them  that  rise  up  against  thee: 

Thou  sendest  forth  thy  wrath,  it  consumeth  them  as  stubble. 
And  with  the  blast  of  thy  nostrils  the  waters  were  piled  up. 

The  floods  stood  upright  as  an  heap; 

The  deeps  were  congealed  in  the  heart  of  the  sea. 
The  enemy  said,  I  will  pursue,  I  will  overtake,  I  will  divide  the 
spoil: 

My  lust  shall  be  satisfied  upon  them ; 

I  will  draw  my  sword,  my  hand  shall  destroy  them. 
Thou  didst  blow  with  thy  wind,  the  sea  covered  them: 

They  sank  as  lead  in  the  mighty  waters. 
■    36 


^  Early  History  of  the  Chosen  Nation 

Women 

Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously: 
The  horse  and  his  rider  hath  he  thrown  into  the  sea. 

3 

Men 

Who  is  like  unto  thee,  O  Lord,  among  the  gods? 

Who  is  Hke  thee,  glorious  in  holiness, 

Fearful  in  praises,  doing  wonders? 
Thou  stretchedst  out  thy  right  hand, 

The  earth  swallowed  them. 
Thou  in  thy  mercy  hast  led  the  people  which  thou  hast  redeemed: 

Thou  hast  guided  them  in  thy  strength  to  thy  holy  habitation. 
The  peoples  have  heard,  they  tremble: 

Pangs  have  taken  hold  on  the  inhabitants  of  Philistia. 
Then  were  the  dukes  of  Edom  amazed; 

The  mighty  men  of  Moab,  trembling  taketh  hold  upon  them: 
All  the  inhabitants  of  Canaan  are  melted  away. 

Terror  and  dread  falleth  upon  them; 
By  the  greatness  of  thine  arm  they  are  as  still  as  a  stone; 

Till  thy  people  pass  over,  O  Lord, 

Till  the  people  pass  over  which  thou  hast  purchased. 
Thou  shalt  bring  them  in,  and  plant  them  in  the  mountain  of 

thine  inheritance. 
The  place,  O  Lord,  which  thou  hast  made  for  thee  to  dwell  in. 

The  sanctuary,  O  Lord,  which  thy  hands  have  estabhshed. 
The  Lord  shall  reign  for  ever  and  ever. 

Women 

Sing  ye  to  the  Lord,  for  he  hath  triumphed  gloriously: 
The  horse  and  his  rider  hath  he  thrown  into  the  sea. 

From  this  Red  Sea  the  People  set  out  on  a  long  wandering  of 
forty  years  in  the  wilderness,  while  they  are  being  gradually 
trained  into  a  nation  by  Divine  legislation  spoken  through  the 
mouth  of  Moses.    A  daily  rain  of  Manna,  or  bread  from  heaven, 

37 


History  and  Story  -Q> 

feeds  them ;  they  drink  of  a  stream  that  follows  them  from  a  rock 
smitten  by  the  rod  of  Moses.  Conflicts  take  place  with  the  peoples 
of  the  wilderness.  The  central  incident  of  this  era  is  the  giving  of 
the  law  on  mount  Sinai. 


Law  of  the  Ten  Commandments  from  Sinai 

And  the  Lord  said  unto  Moses,  Go  unto  the  people,  and  sanctify 
them  today  and  tomorrow,  and  let  them  wash  their  garments,  and 
be  ready  against  the  third  day:  for  the  third  day  the  Lord  will  come 
down  in  the  sight  of  all  the  people  upon  mount  Sinai.  And  thou 
shalt  set  bounds  unto  the  people  round  about,  saying,  Take  heed  to 
yourselves,  that  ye  go  not  up  into  the  mount,  or  touch  the  border 
of  it:  whosoever  toucheth  the  mount  shall  be  surely  put  to  death: 
no  hand  shall  touch  him,  but  he  shall  surely  be  stoned,  or  shot 
through;  whether  it  be  beast  or  man,  it  shall  not  live:  when  the 
trumpet  soundeth  long,  they  shall  come  up  to  the  mount.  And 
Moses  went  down  from  the  mount  unto  the  people,  and  sanctified 
the  people;  and  they  washed  their  garments.  And  he  said  unto 
the  people.  Be  ready  against  the  third,  day. 

And  it  came  to  pass  on  the  third  day,  when  it  was  morning,  that 
there  were  thunders  and  lightnings,  and  a  thick  cloud  upon  the 
mount,  and  the  voice  of  a  trumpet  exceeding  loud;  and  all  the 
people  that  were  in  the  camp  trembled.  And  Moses  brought  forth 
the  people  out  of  the  camp  to  meet  God;  and  they  stood  at  the 
nether  part  of  the  mount.  And  mount  Sinai  was  altogether  on 
smoke,  because  the  Lord  descended  upon  it  in  fire:  and  the  smoke 
thereof  ascended  as  the  smoke  of  a  furnace,  and  the  whole  mount 
quaked  greatly.  And  when  the  voice  of  the  trumpet  waxed  louder 
and  louder,  Moses  spake,  and  God  answered  him  by  a  voice. 

And  God  spake  all  these  words,  saying: 

I  am  the  Lord  thy  God,  which  brought  thee  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage. 

Thou  shalt  have  none  other  gods  before  me. 

Thou  shalt  not  make  unto  thee  a  graven  image,  nor  the 
likeness  of  any  form  that  is  in  heaven  above,  or  that  is  in  the  earth 
beneath,  or  that  is  in  the  water  under  the  earth :  thou  shalt  not  bow 
down  thyself  unto  them,  nor  serve  them:  for  I  the  Lord  thy  God  am 

38 


-g  Early  History  of  the  Chosen  Nation 

a  jealous  God,  visiting  the  iniquity  of  the  fathers  upon  the  children, 
upon  the  third  and  upon  the  fourth  generation  of  them  that  hate 
me;  and  shewing  mercy  unto  thousands,  of  them  that  love  me  and 
keep  my  commandments. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  ; 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name  in 
vain. 

Remember  the  sabbath  day,  to  keep  it  holy.  SLx  days  shalt 
thou  labour,  and  do  all  thy  work:  but  the  seventh  day  is  a  sabbath 
unto  the  Lord  thy  God:  in  it  thou  shalt  not  do  any  work,  thou,  nor 
thy  son,  nor  thy  daughter,  thy  manservant,  nor  thy  maidservant, 
nor  thy  cattle,  nor  thy  stranger  that  is  within  thy  gates:  for  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  say:  wherefore  the  Lord  blessed  the 
sabbath  day,  and  hallowed  it. 

Honour  thy  father  and  thy  mother:  that  thy  days  may  be 
long  upon  the  land  which  the  Lord  thy  God  giveth  thee. 

Thou  shalt  do  no  murder. 

Thou  shalt  not  commit  adultery. 

Thou  shalt  not  steal. 

Thou  shalt  not  bear  false  vv^itness  against  thy  neighbour. 

Thou  shalt  not  covet  thy  neighbour's  house,  thou  shalt  not 
covet  thy  neighbour's  wife,  nor  his  manservant,  nor  his  maidser- 
vant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighbour's. 

And  all  the  people  saw  the  thunderings,  and  the  lightnings,  and 
the  voice  of  the  trumpet,  and  the  mountain  smoking:  and  when  the 
people  saw  it,  they  trembled,  and  stood  afar  off.  And  they  said 
unto  Moses,  Speak  thou  with  us,  and  we  will  hear:  but  let  not  God 
speak  with  us,  lest  we  die.  And  Moses  said  unto  the  people.  Fear 
not:  for  God  is  come  to  prove  you,  and  that  his  fear  may  be  before 
you,  that  ye  sin  not.  And  the  people  stood  afar  off,  and  Moses  drew 
near  unto  the  thick  darkness  where  God  was. 

Towards  the  close  of  the  forty  years  another  incident  is  em- 
bodied in  the  Story  of  Balaam  and  Balak.  Balak  is  king  of  the 
Moabites,  a  mountain  people  of  the  wilderness;  he  is  apprehensive 
of  conflict  between  his  own  people  and  the  new  People  of  Israel. 
Balaam  is  a  worshipper  of  Israel's  God  in  the  home  country  from 

39 


History  and  Story  ^ 

which  Abraham  had  originally  migrated;  he  is  a  man  susceptible  of 
Divine  visions  of  inspiration,  which  the  heathen  world  around 
mistakes  for  magic.  Thus  it  is  as  a  magician  that  Balaam  is  hired 
by  Balak  to  curse  Israel;  Balaam  (who  knows  nothing  of  Israel) 
after  some  hesitation  obeys  the  summons,  resolving  however  to 
speak  nothing  but  what  God  shall  put  into  his  mouth.  Balaam 
views  the  new  people  from  the  mountainous  region  of  Moab;  and, 
after  preliminary  ceremonies,  retires  to  a  solitude  and  surrenders 
himself  to  inspiration  from  God.  When  he  returns,  the  result  is 
the  opposite  of  what  Balak  desired. 

From  Aram  hath  Balak  brought  me. 

The  king  of  Moab  from  the  mountains  of  the  East: 
Come,  curse  me  Jacob, 

And  come,  defy  Israel. 
How  shall  I  curse,  whom  God  hath  not  cursed? 

And  how  shall  I  defy,  whom  the  Lord  hath  not  defied? 
For  from  the  top  of  the  rocks  I  see  him, 

And  from  the  hills  I  behold  him : 
Lo,  it  is  a  people  that  dwell  alone, 

And  shall  not  be  reckoned  among  the  nations. 
Who  can  count  the  dust  of  Jacob, 

Or  number  the  fourth  part  of  Israel? 
Let  me  die  the  death  of  the  righteous, 

And  let  my  last  end  be  like  his! 

From  a  new  point  of  view  the  process  is  repeated,  with  a  like 
result.  When  Balaam  is  taken  to  a  third  point  of  view  he  turns 
round  to  gaze  at  Israel's  camp,  and  his  eye  is  struck  by  its  orderly 
arrangement,  part  of  the  Divine  organization  of  Israel. 

How  goodly  are  thy  tents,  O  Jacob, 

Thy  tabernacles,  O  Israel! 
As  valleys  are  they  spread  forth, 

As  gardens  by  the  river  side. 
As  lign-aloes  which  the  Lord  hath  planted, 

As  cedar  trees  beside  the  waters. 
Water  shall  flow  from  his  buckets, 

And  his  seed  shall  be  in  many  waters, 
40 


<§-  Early  History  of  the  Chosen  Nation 

And  his  king  shall  be  higher  than  Agag, 

And  his  kingdom  shall  be  exalted. 
God  bringeth  him  forth  out  of  Egypt; 

He  hath  as  it  were  the  strength  of  the  wild-ox: 
He  shall  eat  up  the  nations  his  adversaries, 

And  shall  break  their  bones  in  pieces, 

And  smite  them  through  with  his  arrows. 
Blessed  be  every  one  that  blesseth  thee. 

And  cursed  be  every  one  that  curseth  thee. 

Thus  three  times  the  intended  curse  has  been  transformed  into  a 
blessing,  and  king  Balak  angrily  dismisses  Balaam,  but  not  before  a 
new  burst  of  inspiration  has  pictured  the  triumph  of  Israel  over  the 
wilderness  peoples. 

The  documentary  appendices  deal  minutely  with  such  subjects 
as  statistics  of  the  tribes,  the  order  of  their  marching,  and  their 
boundaries  in  the  land  of  Canaan;  specifications  for  the  building  of 
the  Tabernacle,  which  had  its  ''Holy  of  Hohes,"  containing  the 
ark  of  the  Covenant;  consecration  of  priests  and  service  of  Levites; 
regulations  for  the  Passover  and  other  feasts,  and  regular  sacrifices; 
especially,  hygienic  regulations  affecting  clean  and  unclean  meats, 
with  precautions  against  the  plague  of  leprosy.  All  this  sums  up 
under  the  name  'holiness,'  which  at  this  period  means  ceremonial 
separateness  of  Israel  from  surrounding  nations. 

In  the  collected  lyrics  of  Israel  there  appear,  not  one,  but  four 
National  Anthems,  expressive  of  different  stages  of  the  history  of 
Israel.  One  of  these  belongs  to  the  present  era,  and  in  primitive 
poetry  of  solo  and  chorus  breathes  the  spirit  of  the  life  in  the  wil- 
derness. 

National  Hymn  of  the  Wilderness 


SOLO. — O  give  thanks  unto  the  Lord;  for  he  is  good: 

CHORUS. — For  his  mercy  endureth  for  ever. 

solo. — O  give  thanks  unto  the  God  of  gods: 

CHORUS. — For  his  mercy  endureth  for  ever. 

SOLO. — O  give  thanks  unto  the  Lord  of  lords: 

CHORUS. — For  his  mercy  endureth  for  ever. 
41 


History  and  Story  -§> 

SOLO. — To  him  who  alone  doeth  great  wonders: 

CHORUS. — For  his  mercy  endureth  for  ever. 

II 

SOLO. — To  him  that  by  understanding  made  the  heavens: 

CHORUS. — For  his  mercy  endureth  for  ever. 
SOLO. — To  him  that  spread  forth  the  earth  above  the  waters: 

CHORUS. — For  his  mercy  endureth  for  ever. 
SOLO. — To  him  that  made  great  Hghts: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — The  sun  to  rule  by  day: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — The  moon  and  stars  to  rule  by  night: 

CHORUS. — For  his  mercy  endureth  for  ever. 

Ill 

SOLO. — To  hun  that  smote  Egypt  in  their  firstborn: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — And  brought  out  Israel  from  among  them: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — With  a  strong  hand,  and  with  a  stretched  out  arm: 

CHORUS. — For  his  mercy  endureth  for  ever. 
SOLO. — To  him  which  divided  the  Red  Sea  in  sunder: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — And  made  Israel  to  pass  through  the  midst  of  it: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — But  overthrew  Pharaoh  and  his  host  in  the  Red  Sea: 

CHORUS. — For  his  mercy  endureth  for  ever. 

IV 

SOLO. — To  him  which  led  his  people  through  the  wilderness: 

CHORUS. — For  his  mercy  endureth  for  ever. 

SOLO. — To  him  which  smote  great  kings: 

CHORUS. — For  his  mercy  endureth  for  ever: 

SOLO. — And  slew  famous  kings: 

CHORUS. — For  his  mercy  endureth  for  ever: 
42 


<§-  Early  History  of  the  Chosen  Nation 

SOLO. — Sihon  king  of  the  Amorites: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — And  Og  king  of  Bashan: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — And  gave  their  land  for  an  heritage: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — Even  an  heritage  unto  Israel  his  servant: 

CHORUS. — For  his  mercy  endureth  for  ever. 

V 

SOLO. — Who  remembered  us  in  our  low  estate: 

CHORUS. — For  his  mercy  endureth  for  ever: 
SOLO. — And  hath  delivered  us  from  our  adversaries: 

CHORUS. — For  his  mercy  endureth  for  ever. 
SOLO. — He  giveth  food  to  all  flesh: 

CHORUS. — For  his  mercy  endureth  for  ever. 
SOLO. — O  give  thanks  unto  the  God  of  heaven: 

CHORUS. — For  his  mercy  endureth  for  ever. 


DEUTERONOMY:     THE     THEOCRACY     ESTABLISHED, 
AND    FAREWELL   OF    MOSES   TO   ISRAEL 

The  era  of  the  wilderness  is  brought  to  a  climax  by  the  Book  of 
Deuteronomy:  the  Farewell  of  Moses  to  Israel.  Its  literary  form 
is  a  succession  of  orations,  with  song,  having  all  the  effect  of  a 
dramatic  movement.     The   opening   situation  pre-  i,   fr» 

sents  Moses,  who  alone  appreciates  the  Promised  teronomy^^' 
Land,  informed  by  God  that  he  is  to  see  it  with  his 
eyes,  but  never  to  enter  it.  This  Announcement  of  his  Deposition 
is  the  subject  of  the  first  oration.  The  second  is  the  Delivery  of 
the  Covenant  to  the  Leaders  and  Elders.  The  commands  of  God 
which  hitherto  Moses  has  made  by  word  of  mouth  are  now  em- 
bodied in  a  written  Book  of  the  Covenant,  which  at  the  end  of 
this  oration  is  read  at  length,  and  handed  over  to  the  custody  of 
the  Levites  and  Elders.    The  oration  itself  is  a  solemn  appeal  for 

43 


History  and  Story  -§> 

the  observance  of  this  covenant.  It  contains  one  passage  which, 
after  the  recovery  of  the  Book  of  Deuteronomy  in  the  reign  of 
Josiah,  was  repeated  by  every  pious  IsraeUte  every  day  of  his  Ufe. 

Hear,  O  Israel:  the  Lord  our  God  is  one  Lord:  and  thou 
shalt  love  the  Lord  thy  God  with  all  thine  heart,  and  with  all 
thy  soul,  and  with  all  thy  might.  And  these  words,  which  I 
command  thee  this  day,  shall  be  upon  thine  heart:  and  thou 
shalt  teach  them  diligently  unto  thy  children,  and  shalt  talk 
of  them  when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  and  when  thou  Hest  down,  and  when 
thou  risest  up.  And  thou  shalt  bind  them  for  a  sign  upon 
thine  hand,  and  they  shall  be  for  frontlets  between  thine  eyes. 
And  thou  shalt  write  them  upon  the  door  posts  of  thy  house, 
and  upon  thy  gates. 

The  third  oration  is  connected  with  a  solemn  ritual.  One  of 
the  institutions  of  the  Promised  Land  was  to  be  the  Ceremonial 
of  the  Blessing  and  the  Curse.  Two  adjoining  mountains  were 
named,  Gerizim  the  Mountain  of  the  Blessing,  and  Ebal  the 
Mountain  of  the  Curse;  the  twelve  tribes  were  divided,  six  on 
each  of  these  mountains;  in  the  valley  between  was  the  Ark  of 
the  Covenant  surrounded  by  Priests  and  Levites:  each  Blessing 
and  each  Curse  was  intoned  by  these,  the  People  answering  Amen. 
In  this  case  some  undulating  ground  in  the  Jordan  valley  takes 
the  place  of  the  two  mountains,  and  the  Ceremonial  is  rehearsed. 
Before  it  is  completed  Moses  interrupts,  and  in  language  of  oratory 
goes  over  the  ground  of  the  blessings  and  curses. 

Oration  at  the  Rehearsal  of  the  Blessing  and  Curse 

And  it  shall  come  to  pass,  if  thou  shalt  hearken  diligently  unto 
the  voice  of  the  Lord  thy  God,  to  observe  to  do  all  his  command- 
ments which  I  command  thee  this  day,  that  the  Lord  thy  God 
will  set  thee  on  high  above  all  the  nations  of  the  earth:  and  all 
these  blessings  shall  come  upon  thee,  and  overtake  thee,  if  thou 
shalt  hearken  unto  the  voice  of  the  Lord  thy  God.  Blessed  shalt 
thou  be  in  the  city,  and  blessed  shalt  thou  be  in  the  field.    Blessed 

44 


§  Early  History  of  the  Chosen  Nation 

shall  be  the  fruit  of  thy  body,  and  the  fruit  of  thy  ground,  and  the 
fruit  of  thy  cattle,  the  increase  of  thy  kine,  and  the  young  of 
thy  flock.  Blessed  shall  be  thy  basket  and  thy  kneadingtrough. 
Blessed  shalt  thou  be  when  thou  comest  in,  and  blessed  shalt  thou 
be  when  thou  goest  out.  The  Lord  shall  cause  thine  enemies  that 
rise  up  against  thee  to  be  smitten  before  thee:  they  shall  come  out 
against  thee  one  way,  and  shall  flee  before  thee  seven  ways.  The 
Lord  shall  command  the  blessing  upon  thee  in  thy  bams,  and  in 
all  that  thou  puttest  thine  hand  unto;  and  he  shall  bless  thee  in 
the  land  which  the  Lord  thy  God  giveth  thee.  The  Lord  shall 
estabHsh  thee  for  an  holy  people  unto  himself,  as  he  hath  sworn 
unto  thee;  if  thou  shalt  keep  the  commandments  of  the  Lord  thy 
God,  and  walk  in  his  ways.  And  all  the  peoples  of  the  earth  shall 
see  that  thou  art  called  by  the  name  of  the  Lord;  and  they  shall  be 
afraid  of  thee.  And  the  Lord  shall  make  thee  plenteous  for  good, 
in  the  fruit  of  thy  body,  and  in  the  fruit  of  thy  cattle,  and  in  the 
fruit  of  thy  ground,  in  the  land  which  the  Lord  sware  unto  thy 
fathers  to  give  thee.  The  Lord  shall  open  unto  thee  his  good  treas- 
ury- the  heaven  to  give  the  rain  of  thy  land  in  its  season,  and  to 
bless  all  the  work  of  thine  hand:  and  thou  shalt  lend  unto  many 
nations,  and  thou  shalt  not  borrow.  And  the  Lord  shall  make 
thee  the  head,  and  not  the  tail;  and  thou  shalt  be  above  only,  and 
thou  shalt  not  be  beneath ;  if  thou  shalt  hearken  unto  the  command- 
ments of  the  Lord  thy  God,  which  I  command  thee  this  day,  to 
observe  and  to  do  them;  and  shalt  not  turn  aside  from  any  of  the 
words  which  I  command  you  this  day,  to  the  right  hand,  or  to  the 
left,  to  go  after  other  gods  to  ser\'e  them. 

But  it  shall  come  to  pass,  if  thou  wilt  not  hearken  unto  the  voice 
of  the  Lord  thy  God,  to  observe  to  do  all  his  commandments  and 
his  statutes  which  I  command  thee  this  day;  that  all  these  curses 
shall  come  upon  thee,  and  overtake  thee.  Cursed  shalt  thou  be  in 
the  city,  and  cursed  shalt  thou  be  in  the  field.  Cursed  shall  be  thy 
basket  and  thy  kneadingtrough.  Cursed  shall  be  the  fruit  of  thy 
body,  and  the  fruit  of  thy  ground,  the  increase  of  thy  kine,  and  the 
young  of  thy  flock.  Cursed  shalt  thou  be  when  thou  comest  in,  and 
cursed  shalt  thou  be  when  thou  goest  out.  The  Lord  shall  send 
upon  thee  cursing,  discomfiture,  and  rebuke,  in  all  that  thou  puttest 
thine  hand  unto  for  to  do,  until  thou  be  destroyed,  and  until  thou 

45 


History  and  Story ^ 

perish  quickly;  because  of  the  evil  of  thy  doings,  whereby  thou  hast 
forsaken  me.  The  Lord  shall  make  the  pestilence  cleave  unto  thee, 
until  he  have  consumed  thee  from  off  the  land,  whither  thou  goest  in 
to  possess  it.  The  Lord  shall  smite  thee  with  consumption,  and 
with  fever,  and  with  inflammation,  and  with  fiery  heat,  and  with 
the  sword,  and  wdth  blasting,  and  with  mildew;  and  they  shall 
pursue  thee  until  thou  perish.  And  thy  heaven  that  is  over  thy 
head  shall  be  brass,  and  the  earth  that  is  under  thee  shall  be  iron. 
The  Lord  shall  make  the  rain  of  thy  land  powder  and  dust:  from 
heaven  shall  it  come  down  upon  thee,  until  thou  be  destroyed.  The 
Lord  shall  cause  thee  to  be  smitten  before  thine  enemies:  thou  shalt 
go  out  one  way  against  them,  and  shalt  flee  seven  ways  before  them: 
and  thou  shalt  be  tossed  to  and  fro  among  all  the  kingdoms  of  the 
earth.  And  thy  carcase  shall  be  meat  unto  all  fowls  of  the  air,  and 
unto  the  beasts  of  the  earth,  and  there  shall  be  none  to  fray  them 
away.  The  Lord  shall  smite  thee  with  the  boil  of  Egypt,  and  with 
the  emerods,  and  with  the  scurvy,  and  wdth  the  itch,  whereof  thou 
canst  not  be  healed.  The  Lord  shall  smite  thee  with  madness  and 
with  blindness,  and  with  astonishment  of  heart:  and  thou  shalt 
grope  at  noonday,  as  the  blind  gropeth  in  darkness,  and  thou  shalt 
not  prosper  in  thy  ways:  and  thou  shalt  be  only  oppressed  and 
spoiled  alway,  and  there  shall  be  none  to  save  thee.  Thou  shalt 
betroth  a  wife,  and  another  man  shall  lie  with  her:  thou  shalt  build 
an  house,  and  thou  shalt  not  dwell  therein:  thou  shalt  plant  a  vine- 
yard, and  shalt  not  use  the  fruit  thereof.  Thine  ox  shall  be  slain 
before  thine  eyes,  and  thou  shalt  not  eat  thereof:  thine  ass  shall  be 
violently  taken  away  from  before  thy  face,  and  shall  not  be  restored 
to  thee:  thy  sheep  shall  be  given  unto  thine  enemies,  and  thou  shalt 
have  none  to  save  thee.  Thy  sons  and  thy  daughters  shall  be  given 
unto  another  people,  and  thine  eyes  shall  look,  and  fail  with  longing 
for  them  all  the  day:  and  there  shall  be  nought  in  the  power  of  thine 
hand.  The  fruit  of  thy  ground,  and  all  thy  labours,  shall  a  nation 
which  thou  knowest  not  eat  up;  and  thou  shalt  be  only  oppressed 
and  crushed  alway:  so  that  thou  shalt  be  mad  for  the  sight  of  thine 
eyes  which  thou  shalt  see.  The  Lord  shall  smite  thee  in  the  knees, 
and  in  the  legs,  with  a  sore  boil,  whereof  thou  canst  not  be  healed, 
from  the  sole  of  thy  foot  unto  the  crown  of  thy  head.  The  Lord 
shall  bring  thee,  and  thy  king  which  thou  shalt  set  over  thee,  unto 

46 


<§-  Early  History  of  the  Chosen  Nation 

a  nation  which  thou  hast  not  known,  thou  nor  thy  fathers;  and 
there  shalt  thou  serve  other  gods,  wood  and  stone.  And  thou  shalt 
become  an  astonishment,  a  proverb,  and  a  byword,  among  all  the 
peoples  whither  the  Lord  shall  lead  thee  away.  Thou  shalt  carry 
much  seed  out  into  the  field,  and  shalt  gather  little  in;  for  the  locust 
shall  consume  it.  Thou  shalt  plant  vineyards  and  dress  them,  but 
thou  shalt  neither  drink  of  the  wine,  nor  gather  the  grapes;  for  the 
worm  shall  eat  them.  Thou  shalt  have  olive  trees  throughout  all 
thy  borders,  but  thou  shalt  not  anoint  thyself  with  the  oil;  for  thine 
olive  shall  cast  its  fruit.  Thou  shall  beget  sons  and  daughters,  but 
they  shall  not  be  thine;  for  they  shall  go  into  captivity.  All  thy 
trees  and  the  fruit  of  thy  ground  shall  the  locust  possess.  The 
stranger  that  is  in  the  midst  of  thee  shall  mount  up  above  thee 
higher  and  higher;  and  thou  shalt  come  down  lower  and  lower.  He 
shall  lend  to  thee,  and  thou  shalt  not  lend  to  him:  he  shall  be  the 
head,  and  thou  shalt  be  the  tail. 

And  all  these  curses  shall  come  upon  thee,  and  shall  pursue  thee, 
and  overtake  thee,  till  thou  be  destroyed ;  because  thou  hearkenedst 
not  unto  the  voice  of  the  Lord  thy  God,  to  keep  his  commandments 
and  his  statutes  which  he  commanded  thee:  and  they  shall  be  upon 
thee  for  a  sign  and  for  a  wonder,  and  upon  thy  seed  for  ever.  Be- 
cause thou  servedst  not  the  Lord  thy  God  with  joyfulness,  and  with 
gladness  of  heart,  by  reason  of  the  abundance  of  all  things:  therefore 
shalt  thou  serve  thine  enemies  which  the  Lord  shall  send  against 
thee,  in  hunger,  and  in  thirst,  and  in  nakedness,  and  in  want  of  all 
things:  and  he  shall  put  a  yoke  of  iron  upon  thy  neck,  until  he  have 
destroyed  thee.  The  Lord  shall  bring  a  nation  against  thee  from 
far,  from  the  end  of  the  earth,  as  the  eagle  flieth;  a  nation  whose 
tongue  thou  shalt  not  understand;  a  nation  of  fierce  countenance, 
which  shall  not  regard  the  person  of  the  old,  nor  shew  favour  to  the 
young:  and  he  shall  eat  the  fruit  of  thy  cattle,  and  the  fruit  of  thy 
ground,  until  thou  be  destroyed:  which  also  shall  not  leave  thee 
com,  wine,  or  oil,  the  increase  of  thy  kine,  or  the  young  of  thy  flock, 
until  he  have  caused  thee  to  perish.  And  he  shall  besiege  thee  in  all 
thy  gates,  until  thy  high  and  fenced  walls  come  down,  wherein 
thou  trustedst,  throughout  all  thy  land:  and  he  shall  besiege  thee  in 
all  thy  gates  throughout  all  thy  land,  which  the  Lord  thy  God  hath 
given  thee.    And  thou  shalt  eat  the  fruit  of  thine  own  body,  the 

47 


History  and  Story  § 

flesh  of  thy  sons  and  of  thy  daughters  which  the  Lord  thy  God  hath 
given  thee;  in  the  siege  and  i;i  the  straitness,  wherewith  thine 
enemies  shall  straiten  thee.  The  man  that  is  tender  among  you, 
and  very  delicate,  his  eye  shall  be  evil  toward  his  brother,  and 
toward  the  wife  of  his  bosom,  and  toward  the  remnant  of  his  chil- 
dren which  he  hath  remaining:  so  that  he  will  not  give  to  any  of 
them  of  the  flesh  of  his  children  whom  he  shall  eat,  because  he  hath 
nothing  left  him ;  in  the  siege  and  in  the  straitness,  wherewith  thine 
enemy  shall  straiten  thee  in  all  thy  gates.  The  tender  and  delicate 
woman  among  you,  which  would  not  adventure  to  set  the  sole  of 
her  foot  upon  the  ground  for  delicateness  and  tenderness,  her  eye 
shall  be  evil  toward  the  husband  of  her  bosom,  and  toward  her  son, 
and  toward  her  daughter;  and  toward  her  young  one  that  cometh 
out  from  between  her  feet,  and  toward  her  children  which  she  shall 
bear;  for  she  shall  eat  them  for  want  of  all  things  secretly:  in  the 
siege  and  in  the  straitness,  wherewith  thine  enemy  shall  straiten 
thee  in  thy  gates. 

If  thou  wilt  not  observe  to  do  all  the  words  of  this  law  that  are 
written  in  this  book,  that  thou  mayest  fear  this  glorious  and  fearful 
name,  the  lord  thy  god;  then  the  Lord  will  make  thy  plagues 
wonderful,  and  the  plagues  of  thy  seed,  even  great  plagues,  and  of 
long  continuance,  and  sore  sicknesses,  and  of  long  continuance. 
And  he  will  bring  upon  thee  again  all  the  diseases  of  Egypt,  which 
thou  wast  afraid  of;  and  they  shall  cleave  unto  thee.  Also  every 
sickness,  and  every  plague,  which  is  not  written  in  the  book  of  this 
law,  them  will  the  Lord  bring  upon  thee,  until  thou  be  destroyed. 
And  ye  shall  be  left  few  in  number,  whereas  ye  were  as  the  stars  of 
heaven  for  multitude;  because  thou  didst  not  hearken  unto  the  voice 
of  the  Lord  thy  God.  And  it  shall  come  to  pass,  that  as  the  Lord 
rejoiced  over  you  to  do  you  good,  and  to  multiply  you;  so  the  Lord 
will  rejoice  over  you  to  cause  you  to  perish,  and  to  destroy  you;  and  , 
ye  shall  be  plucked  from  off  the  land  whither  thou  goest  in  to  possess 
it.  And  the  Lord  shall  scatter  thee  among  all  peoples,  from  the  one 
end  of  the  earth  even  unto  the  other  end  of  the  earth;  and  there  thou 
shalt  serve  other  gods,  which  thou  hast  not  known,  thou  nor  thy 
fathers,  even  wood  and  stone.  And  among  these  nations  shalt 
thou  find  no  ease,  and  there  shall  be  no  rest  for  the  sole  of  thy  foot: 
but  the  Lord  shall  give  thee  there  a  trembling  heart,  and  failing  of 

48 


^  Early  History  of  the  Chosen  Nation 

eyes,  and  pining  of  soul:  and  thy  life  shall  hang  in  doubt  before  thee; 
and  thou  shalt  fear  night  and  day,  and  shalt  have  none  assurance  of 
thy  life:  in  the  morning  thou  shalt  say,  Would  God  it  were  even!  and 
at  even  thou  shalt  say,  Would  God  it  were  morning!  for  the  fear  of 
thine  heart  which  thou  shalt  fear,  and  for  the  sight  of  thine  eyes 
which  thou  shalt  see.  And  the  Lord  shall  bring  thee  into  Egypt 
again  with  ships,  by  the  way  whereof  I  said  unto  thee,  Thou  shalt 
see  it  no  more  again:  and  there  ye  shall  sell  yourselves  unto  your 
enemies  for  bondmen  and  for  bondwomen:  and  no  man  shall  buy 
you. 

A  fourth  oration  contains  further  words  of  threatening  and  of 
mercy;  at  its  close  Moses  takes  a  solemn  farewell  of  the  people, 
and  installs  Joshua  as  Leader  in  his  place.  He  then  feels  an  inspira- 
tion to  put  his  message  in  the  form  of  poetry. 

My  doctrine  shall  drop  as  the  rain. 
My  speech  shall  distil  as  the  dew; 

As  the  small  rain  upon  the  tender  grass, 
And  as  the  showers  upon  the  herb. 

This  Song  of  Moses  emphasizes  the  idea  of  Israel  as  the  peculiar 
people  of  God. 

For  the  Lord's  portion  is  his  people; 

Jacob  is  the  lot  of  his  inheritance. 
He  found  him  in  a  desert  land, 

And  in  the  waste  howling  wilderness; 
He  compassed  him  about,  he  cared  for  him, 

He  kept  him  as  the  apple  of  his  eye: 
As  an  eagle  that  stirreth  up  her  nest, 

That  fluttereth  over  her  young. 
He  spread  abroad  his  wings,  he  took  them, 

He  bare  them  on  his  pinions: 
The  Lord  alone  did  lead  him. 

And  there  was  no  strange  god  with  him. 
49 


History  and  Story  -@> 

The  finale  of  the  dramatic  movement  is  the  Passing  of  Moses. 
Representatives  of  the  several  tribes  come  out  from  the  people  and 
line  the  path  by  which  Moses  passes:  he  speaks  blessings  to  each 
tribe.  Then,  taking  in  at  one  view  the  whole  People  of  Israel,  he 
speaks  the  final  blessing. 

There  is  none  like  unto  God,  O  Jeshurun, 

Who  rideth  upon  the  heaven  for  thy  help, 
And  in  his  excellency  on  the  skies. 

The  eternal  God  is  thy  dwelling  place. 

And  underneath  are  the  everlasting  arms. 

The  general  effect  of  the  book  is  to  present  Israel  fully  as  a 
Theocracy:  a  people  under  the  special  government  of  God.  As  the 
history  proceeds,  this  conception  is  weakened  by  secular  influences 
from  outside. 


THE  JUDGES:  TRANSITION  FROM  THEOCRACY  TO 
SECULAR  MONARCHY 

The  idea  of  a  Theocracy,  a  people  with  no  government  but  that 
of  the  invisible  God,  appeals  to  the  spiritually  minded;  the  masses 
of  the  people  clamor  for  kings  like  the  kings  of  the  nations  around, 
who  may  lead  them  in  battle.  The  conflict  of  these  ideas  character- 
izes the  next  period  of  the  history.  ''In  those  days  there  was  no 
king  in  Israel:  every  man  did  that  which  was  right  in  his  own  eyes." 
These  words  do  not  mean  anarchy,  but  local  government,  without 
any  system  of  central  or  national  rule.  But  from  time  to  time,  in 
emergencies,  particular  individuals  are  raised  up,  who  exercise 
temporary  or  local  kingship  for  some  years.  The  name  for  these 
in  the  Bible  is  "Judges";  and  "The  Judges"  is  the  title  that  de- 
scribes the  transition  period.  It  covers  three  Biblical  books,  Joshua, 
Judges,  I  Samuel. 

Joshua,  appointed  by  Moses  as  his  successor,  is  the  first  of  those 
Book  of  who  thus  'judged'  Israel.     Under  his  leadership  the 

Joshua  people  enter  the  Promised  Land,  the  passage  of  the 

Jordan  recalling  the  wonders  of  the  Red  Sea. 

50 


<g^  Early  History  of  the  Chosen  Nation 

The  Passage  of  the  Jordan  and  Siege  of  Jericho 

And  Joshua  rose  up  early  in  the  morning,  and  came  to  Jordan, 
he  and  all  the  children  of  Israel;  and  they  lodged  there  before  they 
passed  over. 

And  Joshua  said  unto  the  children  of  Israel,  Come  hither,  and 
hear  the  words  of  the  Lord  your  God.  And  Joshua  said,  Hereby  ye 
shall  know  that  the  living  God  is  among  you.  Behold,  the  ark  of  the 
covenant  of  the  Lord  of  all  the  earth  passeth  over  before  you  into 
Jordan.  And  it  shall  come  to  pass,  when  the  soles  of  the  feet  of 
the  priests  that  bear  the  ark  of  the  Lord,  the  Lord  of  all  the  earth, 
shall  rest  in  the  waters  of  Jordan,  that  the  waters  of  Jordan  shall 
be  cut  off,  even  the  waters  that  come  down  from  above;  and  they 
shall  stand  in  one  heap.  And  it  came  to  pass,  when  the  people 
removed  from  their  tents,  to  pass  over  Jordan,  the  priests  that  bare 
the  ark  of  the  covenant  being  before  the  people;  and  when  they  that 
bare  the  ark  were  come  unto  Jordan,  and  the  feet  of  the  priests  that 
bare  the  ark  were  dipped  in  the  brink  of  the  water,  (for  Jordan  over- 
floweth  all  its  banks  all  the  time  of  harvest,)  that  the  waters  which 
came  down  from  above  stood,  and  rose  up  in  one  heap,  a  great  way 
off:  and  those  that  went  down  toward  the  sea  were  wholly  cut  off: 
and  the  people  passed  over  right  against  Jericho.  And  the  priests 
that  bare  the  ark  of  the  covenant  of  the  Lord  stood  firm  on  dry 
ground  in  the  midst  of  Jordan,  and  all  Israel  passed  over  on  dry 
ground,  until  all  the  nation  were  passed  clean  over  Jordan.  And  it 
came  to  pass,  when  the  priests  that  bare  the  ark  of  the  covenant  of 
the  Lord  were  come  up  out  of  the  midst  of  Jordan,  and  the  soles  of 
the  priests'  feet  were  lifted  up  unto  the  dry  ground,  that  the  waters 
of  Jordan  returned  unto  their  place,  and  went  over  all  its  banks,  as 
aforetime.  And  the  people  came  up  out  of  Jordan  on  the  tenth  day 
of  the  first  month,  and  encamped  in  Gilgal,  on  the  east  border  of 
Jericho. 

And  it  came  to  pass,  when  Joshua  was  by  Jericho,  that  he  lifted 
up  his  eyes  and  looked,  and,  behold,  there  stood  a  man  over  against 
him  with  his  sword  drawn  in  his  hand :  and  Joshua  went  unto  him, 
and  said  unto  him.  Art  thou  for  us,  or  for  our  adversaries?  And  he 
said,  Nay;  but  as  captain  of  the  host  of  the  Lord  am  I  now  come. 
And  Joshua  fell  on  his  face  to  the  earth,  and  did  worship,  and  said 

51 


History  and  Story  § 

unto  him,  What  saith  my  Lord  unto  his  servant?  and  the  captain 
of  the  Lord's  host  said  unto  Joshua,  Put  off  thy  shoe  from  off  thy 
foot;  for  the  place  whereon  thou  standest  is  holy.  And  Joshua  did 
so.  (Now  Jericho  was  straitly  shut  up  because  of  the  children  of 
Israel:  none  went  out,  and  none  came  in.)  And  the  Lord  said  unto 
Joshua,  See,  I  have  given  into  thine  hand  Jericho,  and  the  king 
thereof,  and  the  mighty  men  of  valour.  And  ye  shall  compass  the 
city,  all  the  men  of  war,  going  about  the  city  once.  Thus  shalt 
thou  do  six  days.  And  seven  priests  shall  bear  seven  trumpets  of 
rams'  horns  before  the  ark:  and  the  seventh  day  ye  shall  compass 
the  city  seven  times,  and  the  priests  shall  blow  with  the  trumpets. 
And  it  shall  be,  that  when  they  make  a  long  blast  with  the  ram's 
horn,  and  when  ye  hear  the  sound  of  the  trumpet,  all  the  people 
shall  shout  with  a  great  shout;  and  the  wall  of  the  city  shall  fall 
down  flat,  and  the  people  shall  go  up  every  man  straight  before  him. 
And  Joshua  rose  early  in  the  morning,  and  the  priests  took  up  the 
ark  of  the  Lord.  And  the  seven  priests  bearing  the  seven  trumpets 
of  rams'  horns  before  the  ark  of  the  Lord  went  on  continually,  and 
blew  with  the  trumpets:  and  the  armed  men  went  before  them;  and 
the  rearward  came  after  the  ark  of  the  Lord,  the  priests  blowing 
with  the  trumpets  as  they  went.  And  the  second  day  they  com- 
passed the  city  once,  and  returned  into  the  camp:  so  they  did  six 
days.  And  it  came  to  pass  on  the  seventh  day,  that  they  rose  early 
at  the  dawning  of  the  day,  and  compassed  the  city  after  the  same 
manner  seven  times:  only  on  that  day  they  compassed  the  city  seven 
times.  And  it  came  to  pass  at  the  seventh  time,  when  the  priests 
blew  with  the  trumpets,  Joshua  said  unto  the  people.  Shout:  for  the 
Lord  hath  given  you  the  city.  So  the  people  shouted,  and  the 
priests  blew  with  the  trumpets :  and  it  came  to  pass,  when  the  people 
heard  the  sound  of  the  trumpet,  that  the  people  shouted  with  a 
great  shout,  and  the  wall  fell  down  flat,  so  that  the  people  went  up 
into  the  city,  every  man  straight  before  him,  and  they  took  the 
city. 

The  rest  of  this  book  is  occupied  with  the  Conquest  of  Canaan, 
and  its  division  among  the  twelve  tribes.  One  of  the  four  National 
Anthems  in  the  collected  Lyrics  of  Israel  brings  out  the  spirit  of 
this  period. 

52 


§  Early  History  of  the  Chosen  Nation 

National  Hymn  of  the  Promised  Land 

O  give  thanks  unto  the  Lord,  call  upon  his  name: 

Make  known  his  doings  among  the  peoples. 
Sing  unto  him,  sing  praises  unto  him; 

Talk  ye  of  all  his  marvellous  works. 
Glory  ye  in  his  holy  name: 

Let  the  heart  of  them  rejoice  that  seek  the  Lord. 
Seek  ye  the  Lord  and  his  strength; 

Seek  his  face  evermore. 

Remember  his  marvellous  works  that  he  hath  done; 

His  wonders,  and  the  judgements  of  his  mouth; 
O  ye  seed  of  Abraham  his  servant, 

Ye  children  of  Jacob,  his  chosen  ones. 
He  is  the  Lord  our  God : 

His  judgements  are  in  all  the  earth. 
He  hath  remembered  his  covenant  for  ever, 

The  word  which  he  commanded  to  a  thousand  generations; 
The  covenant  which  he  made  with  Abraham, 

And  his  oath  unto  Isaac; 
And  confirmed  the  same  unto  Jacob  for  a  statute, 

To  Israel  for  an  everlasting  covenant: 
Saying,  Unto  thee  will  I  give  the  land  of  Canaan, 

The  lot  of  your  inheritance: 
When  they  were  but  a  few  men  in  number; 

Yea,  very  few,  and  sojourners  in  it; 
And  they  went  about  from  nation  to  nation, 

From  one  kingdom  to  another  people. 
He  suffered  no  man  to  do  them  wrong; 

Yea,  he  reproved  kings  for  their  sakes; 
"Touch  not  mine  anointed  ones, 

"And  do  my  prophets  no  harm." 

And  he  called  for  a  famine  upon  the  land; 

He  brake  the  whole  staff  of  bread. 
He  sent  a  man  before  them; 

Joseph  was  sold  for  a  servant: 

53 


History  and  Story  -g> 


His  feet  they  hurt  with  fetters; 

He  was  laid  in  chains  of  iron: 
Until  the  time  that  his  word  came  to  pass; 

The  word  of  the  Lord  tried  him. 
The  king  sent  and  loosed  him; 

Even  the  ruler  of  peoples,  and  let  him  go  free. 
He  made  him  lord  of  his  house, 

And  ruler  of  all  his  substance: 
To  bind  his  princes  at  his  pleasure, 

And  teach  his  senators  wisdom. 
Israel  also  came  into  Egypt; 

And  Jacob  sojourned  in  the  land  of  Ham. 
And  he  increased  his  people  greatly, 

And  made  them  stronger  than  their  adversaries. 

He  turned  their  heart  to  hate  his  people, 

To  deal  subtilly  with  his  servants. 
He  sent  Moses  his  servant, 

And  Aaron  whom  he  had  chosen. 
They  set  among  them  his  signs, 

And  wonders  in  the  land  of  Ham. 
He  sent  darkness,  and  made  it  dark; 

And  they  rebelled  not  against  his  words. 
He  turned  their  waters  into  blood, 

And  slew  their  fish. 
Their  land  swarmed  with  frogs. 

In  the  chambers  of  their  kings. 
He  spake,  and  there  came  swarms  of  flies, 

And  lice  in  all  their  borders. 
He  gave  them  hail  for  rain, 

And  flaming  fire  in  their  land. 
He  smote  their  vines  also  and  their  fig  trees: 

And  brake  the  trees  of  their  borders. 
He  spake,  and  the  locust  came. 

And  the  cankerworm,  and  that  without  number. 
And  did  eat  up  every  herb  in  their  land. 

And  did  eat  up  the  fruit  of  their  ground. 
54 


Q  Early  History  of  the  Chosen  Nation 

He  smote  also  all  the  firstborn  in  their  land, 

The  chief  of  all  their  strength. 
And  he  brought  them  forth  with  silver  and  gold: 

And  there  was  not  one  feeble  person  among  his  tribes. 
Egypt  was  glad  when  they  departed; 

For  the  fear  of  them  had  fallen  upon  them. 

He  spread  a  cloud  for  a  covering; 

And  fire  to  give  light  in  the  night. 
They  asked,  and  he  brought  quails. 

And  satisfied  them  with  the  bread  of  heaven. 
He  opened  the  rock,  and  waters  gushed  out; 

They  ran  in  the  dry  places  like  a  river. 

For  he  remembered  his  holy  word, 

And  Abraham  his  servant. 
And  he  brought  forth  his  pe6ple  with  joy, 

And  his  chosen  with  singing. 
And  he  gave  them  the  lands  of  the  nations; 

And  they  took  the  labour  of  the  peoples  in  possession: 
That  they  might  keep  his  statutes. 

And  observe  his  laws. 

l^allelufal) 

When  the  people  fall  under  the  oppression  of  Jabin,  king  of 
Canaan,  Deborah,  a  woman,  rouses  resistance;  and    Book  of 
with  the  aid  of  Barak  as  commander  in  chief  brings    Judges 
victory.    The  startling  incidents  of  this  war  are  the  subject  of  one 
of  the  most  famous  odes  of  ancient  literature. 

Song  of  Deborah 

Men.         For  that  the  leaders  took  the  lead  in  Israel — 
Women.     For  that  the  people  offered  themselves  willingly — 
All.  Bless  ye  the  Lord. 

Prelude 

Men.         Hear,  O  ye  kings — 
Women.     Give  ear,  O  ye  princes — 

55 


History  and  Story  -g> 


Men.         I,  even  I,  will  sing  unto  the  Lord — 

Women.     I  will  sing  praise  to  the  Lord,  the  God  of  Israel. 

All.  Lord,  when  thou  wentest  forth  out  of  Seir, 

When  thou  marchedst  out  of  the  field  of  Edom, 
The  earth  trembled,  the  heavens  also  dropped, 

Yea,  the  clouds  dropped  water. 
The  mountains  flowed  down  at  the  presence  of  the  Lord, 
Even  yon  Sinai  at  the  presence  of  the  Lord,  the  God 
of  Israel. 

I.  The  Desolation 

Men.         In  the  days  of  Shamgar  the  son  of  Anath, 
In  the  days  of  Jael, 
The  highways  were  unoccupied, 

And  the  travellers  walked  through  byways; 
The  rulers  ceased  in  Israel, 
They  ceased — 
Women.     Until  that  I,  Deborah,  arose. 

That  I  arose  a  mother  in  Israel. 
They  chose  new  gods; 

Then  was  war  in  the  gates: 
Was  there  a  shield  or  spear  seen 

Among  forty  thousand  in  Israel? 
My  heart  is  toward  the  governors  of  Israel — 
Ye  that  offered  yourselves  willingly  among  the  people — 

Bless  ye  the  Lord! 
Tell  of  it,  ye  that  ride  on  white  asses, 
Ye  that  sit  on  rich  carpets, 

And  ye  that  walk  by  the  way: — 
Far  from  the  noise  of  archers. 

In  the  places  of  drawing  water: — 
All.  There  shall  they  rehearse  the  righteous  acts  of  the  Lord, 

Even  the  righteous  acts  of  his  rule  in  Israel. 


Men. 

Women. 

All. 

Men. 


Women. 


2.  The  Muster 

All.  Then  the  people  of  the  Lord  went  down  to  the  gates- 

{Men.        Awake,  awake,  Deborah, 

Awake,  awake,  utter  a  song: — 
S6 


<g  Early  Histoty  of  the  Chosen  Nation 


Women. 


All. 


Women. 

Men. 

Women. 

Men. 

Women. 

Men. 

All. 


Arise,  Barak, 

And  lead  thy  captivity  captive,  thou  son  of  Abinoam.) 
Then  came  down  a  remnant  of  the  nobles, 

The  people  of  the  Lord  came  down  for  me  against 
the  mighty. 
Out   of   Ephraim   came   down   they  whose   root   is  in 
Amalek — 
.\fter  thee,  Benjamin,  among  thy  peoples — 
Out  of  Machir  came  dowTi  governors — 

And  out  of  Zebulun  they  that  handle  the  marshal's 
staff— 
And  the  princes  of  Issachar  were  with  Deborah — 
As  was  Issachar,  so  was  Barak : 

Into  the  valley  thev  rushed  forth  at  his  feet. 


Mefi.         By  the  watercourses  of  Reuben 

There  were  great  resolves  of  heart. 

Women.     WTiy  satest  thou  among  the  sheepfolds. 
To  hear  the  pipings  for  the  flocks? 

Men.         x\t  the  watercourses  of  Reuben 

There  were  great  searchings  of  heart! 


Women.     Gilead  abode  beyond  Jordan — 

Men.  And  Dan,  why  did  he  remain  in  his  ships? — 

Women.     Asher  sat  still  at  the  haven  of  the  sea. 

And  abode  by  his  creeks. 
Men.         Zebulun  was  a  people  that  jeoparded  their  hves  unto 
the  death, 

And  NaphtaU  upon  the  high  places  of  the  field. 


3.  The  Battle  and  Rout 

Men.        The  kings  came  and  fought; 

Then  fought  the  kings  of  Canaan, 
In  Taanach  by  the  waters  of  Megiddo; 
They  took  no  gain  of  money! 
57 


History  and  Story  -g> 


Women.     They  fought  from  heaven, 

The  stars  in  their  courses  fought  against  Sisera. 
The  river  Kishon  swept  them  away, — 
That  ancient  river,  the  river  Kishon! 

Men.         O  my  soul,  march  on  with  strength! 
Then  did  the  horsehoofs  stamp 
By  reason  of  the  pransings. 

The  pransings  of  their  strong  ones. 

Women.     Curse  ye  Meroz,  said  the  angel  of  the  Lord, 
Curse  ye  bitterly  the  inhabitants  thereof; 
Because  they  came  not  to  the  help  of  the  Lord, 
To  the  help  of  the  Lord  against  the  mighty! 

4.  The  Retribution 

Men.         Blessed  above  women  shall  Jael  be,  the  wife  of  Heber 
the  Kenite, 

Blessed  shall  she  be  above  women  in  the  tent! 
He  asked  water,  and  she  gave  him  milk; 

She  brought  him  butter  in  a  lordly  dish. 
She  put  her  hand  to  the  nail, 

And  her  right  hand  to  the  workman's  hammer; 
And  with  the  hammer  she  smote  Sisera. 
She  smote  through  his  head. 

Yea,  she  pierced  and  struck  though  his  temples. 
At  her  feet  he  bowed,  he  fell,  he  lay: 
At  her  feet  he  bowed,  he  fell: 

Where  he  bowed,  there  he  fell  down  dead! 

Women.    Through  the  window  she  looked  forth,  and  cried, 

The  mother  of  Sisera,  through  the  lattice, 
''Why  is  his  chariot  so  long  in  coming? 

Why  tarry  the  wheels  of  his  chariots?" 
Her  wise  ladies  answered  her, 

Yea,  she  returned  answer  to  herself, 
"Have  they  not  found. 
Have  they  not  divided  the  spoil? 

A  damsel,  two  damsels  to  every  man; 
S8 


<§^  Early  History  of  the  Chosen  Nation 

To  Sisera  a  spoil  of  divers  colours, 

A  spoil  of  divers  colours  of  embroidery, 

Of  divers  colours  of  embroidery  on  both  sides,  on 
the  necks  of  the  spoil!" 

All.  So  let  thine  enemies  perish,  O  Lord: 

But  let  them  that  love  him  be  as  the  sun  when  he 
goeth  forth  in  his  might! 

A  great  name  among  the  Judges  is  Gideon.  The  land  is  invaded 
by  Midianites,  and  other  nomadic  peoples,  formidable  through 
their  numbers,  which  cover  the  ground  like  a  locust  plague.  Gideon 
at  first  has  difficulty  in  believing  that  so  obscure  a  person  as  himself 
can  be  called  by  God  to  be  a  deliverer  of  Israel. 

And  Gideon  said  unto  God,  If  thou  wilt  save  Israel  by  mine 
hand,  as  thou  hast  spoken,  behold,  I  will  put  a  fleece  of  wool 
on  the  threshing-floor;  if  there  be  dew  on  the  fleece  only,  and 
it  be  dry  upon  all  the  ground,  then  shall  I  know  that  thou  wilt 
save  Israel  by  mine  hand,  as  thou  hast  spoken.  And  it  was 
so:  for  he  rose  up  early  on  the  morrow,  and  pressed  the  fleece 
together,  and  wringed  the  dew  out  of  the  fleece,  a  bowlful 
of  water.  And  Gideon  said  unto  God,  Let  not  thine  anger 
be  kindled  against  me,  and  I  will  speak  but  this  once:  let  me 
prove,  I  pray  thee,  but  this  once  with  the  fleece;  let  it  now  be 
dry  only  upon  the  fleece,  and  upon  all  the  ground  let  there 
be  dew.  And  God  did  so  that  night:  for  it  was  dry  upon  the 
fleece  only,  and  there  was  dew  on  all  the  ground. 

His  summons  to  Israel  brings  together  a  vast  but  disorganized 
crowd.  Proclamation  is  made  that  all  who  are  fearful  and  trem- 
bling may  depart:  two  out  of  every  three  act  on  this.  The  remain- 
ing ten  thousand  undergo  another  test:  they  are  led  a  rapid  march 
in  which  they  cross  a  stream;  the  most  eager  lap  the  water  like  a 
dog  as  they  cross,  whereas  the  majority  kneel  down  to  drink. 
This  test  reduces  Gideon's  forces  to  three  hundred  men!  At  this 
stage  Gideon  and  his  armour-bearer  steal  by  night  into  the  enemy's 
camp.    They  overhear  two  Midianites  talking;  one  tells  a  dream 

59 


History  and  Stoty  § 

of  a  barley  cake  falling  upon  a  tent  and  overturning  it;  the  other 
interprets  this  as  signifying  the  sword  of  Gideon.  This  sign  of 
apprehension  among  the  enemy  suggests  to  Gideon  the  manufac- 
ture of  a  panic.  The  three  hundred  approach  the  enemy  in  the 
darkness  of  night,  each  man  holding  a  sword  in  one  hand,  and  in 
the  other  a  torch  covered  by  a  pitcher.  At  a  signal  the  pitchers 
are  smashed  and  the  lights  flash  out:  the  three  hundred  charge 
do\\Ti  the  hill.  In  such  a  panic  the  vast  numbers  of  the  foe  augment 
the  confusion,  and  the  Midianites  are  totally  routed.  The  con- 
clusion of  the  Story  of  Gideon  exactly  expresses  the  spirit  of  this 
transition  period.  ''Then  the  men  of  Israel  said  unto  Gideon,  Rule 
thou  over  us,  both  thou,  and  thy  son,  and  thy  son's  son  also:  for 
thou  hast  saved  us  out  of  the  hand  of  Midian.  And  Gideon  said 
unto  them,  I  will  not  rule  over  you,  neither  shall  my  son  rule  over 
you:  the  Lord  shall  rule  over  you." 

The  spirit  of  the  period  is  again  illustrated  when  Abimelech, 
an  illegitimate  son  of  Gideon,  after  his  father's  death  persuades 
the  men  of  Shechem  to  anoint  him  as  king  of  Israel.  He  has 
slaughtered  (as  he  supposes)  his  seventy  legitimate  brothers.  But 
one  who  has  escaped  confronts  the  triumphal  procession,  and, 
in  a  famous  fable,  expresses  contempt  for  secular  monarchy  as 
contrasted  with  the  idea  of  theocracy. 

Jotham's  Fable 

The  trees  went  forth  on  a  time  to  anoint  a  king  over  them; 
and  they  said  unto  the  olive  tree,  Reign  thou  over  us.  But 
the  olive  tree  said  unto  them.  Should  I  leave  my  fatness, 
wherewith  by  me  they  honour  God  and  man,  and  go  to  wave 
to  and  fro  over  the  trees?  And  the  trees  said  to  the  fig  tree. 
Come  thou,  and  reign  over  us.  But  the  fig  tree  said  unto 
them.  Should  I  leave  my  sweetness,  and  my  good  fruit,  and 
go  to  wave  to  and  fro  over  the  trees?  And  the  trees  said  unto 
the  vine.  Come  thou,  and  reign  over  us.  And  the  \dne  said 
unto  them.  Should  I  leave  my  wdne,  which  cheereth  God  and 
man,  and  go  to  wave  to  and  fro  over  the  trees?  Then  said 
all  the  trees  unto  the  bramble,  Come  thou,  and  reign  over  us. 
And  the  bramble  said  unto  the  trees.  If  in  truth  ye  anoint 

60 


<§-  Early  History  of  the  Chosen  Nation 

me  king  over  you,  then  come  and  put  your  trust  in  my  shadow: 
and  if  not,  let  fire  come  out  of  the  bramble,  and  devour  the 
cedars  of  Lebanon. 

Another  of  the  Judges  is  Jephthah,  who  deHvers  Israel  from  the 
Ammonites.  On  his  way  to  the  battle  he  makes  a  Vow  to  God, 
that  if  he  is  victorious,  ''whatsoever  cometh  forth  of  the  doors 
of  my  house  to  meet  me,  when  I  return  in  peace"  shall  be  offered 
as  a  burnt  offering  to  the  Lord.  His  own  daughter  meets  hun  with 
timbrels  and  dances:  and  the  rash  vow  has  to  be  carried  out. 

A  cluster  of  stories  are  associated  with  Samson  as  Judge  of 
Israel.  When  the  people  are  cowed  under  the  oppression  of  the 
Philistines,  not  only  does  Samson  champion  them  in  battle,  but 
his  physical  exuberance  overflows  in  practical  jokes  that  make 
the  enemy  ridiculous;  such  as  fastening  torches  to  foxes'  tails  and 
sending  these  amongst  the  enemy's  corn,  or  slaying  a  thousand 
men  with  the  jawbone  of  an  ass.  Samson  falls  in  love  with  a 
Philistine  woman,  and  this  Delilah  betrays  him,  coaxing  from  him 
the  secret  of  his  miraculous  strength,  which  lies  in  the  unshorn 
locks  which  have  distinguished  him  as  a  *  Nazirite,'  vowed  to  God's 
service.  The  Philistines  capture  and  blind  Samson;  and  in  a 
public  feast  require  him  to  exhibit  feats  of  strength.  The  feast 
has  a  tragic  ending. 

And  it  came  to  pass,  when  their  hearts  were  merry,  that 
they  said,  Call  for  Samson,  that  he  may  make  us  sport.  And 
they  called  for  Samson  out  of  the  prison  house;  and  he  made 
sport  before  them :  and  they  set  him  between  the  pillars.  And 
Samson  said  unto  the  lad  that  held  him  by  the  hand.  Suffer 
me  that  I  may  feel  the  pillars  whereupon  the  house  resteth, 
that  I  may  lean  upon  them.  Now  the  house  was  full  of  men 
and  women;  and  all  the  lords  of  the  Philistines  were  there; 
and  there  were  upon  the  roof  about  three  thousand  men  and 
women,  that  beheld  while  Samson  made  sport.  And  Samson 
called  unto  the  Lord,  and  said,  O  Lord  God,  remember  me, 
I  pray  thee,  and  strengthen  me,  I  pray  thee,  only  this  once, 
O  God,  that  I  may  be  avenged  of  the  Philistines  for  one  of 
my  two  eyes.    And  Samson  took  hold  of  the  two  middle  pillars 

6i 


History  and  Story  -§> 

upon  which  the  house  rested,  and  leaned  upon  them,  the  one 
with  his  right  hand,  and  the  other  with  his  left.  And  Samson 
said.  Let  me  die  with  the  Phihstines.  And  he  bowed  himself 
with  all  his  might;  and  the  house  fell  upon  the  lords,  and  upon 
all  the  people  that  were  therein.  So  the  dead  which  he  slew 
at  his  death  were  more  than  they  which  he  slew  in  his  Ufe. 

In  contrast  with  incidents  like  these,  and  forming  a  separate 
book  of  the  Bible,  we  find  the  Story  of  Ruth  and  Naomi,  which 
Book  of  Ruth  pictu^^s  the  domestic  life  of  the  times.  Naomi  is  a 
famous  beauty  of  the  town  of  Bethlehem.  Under  a 
visitation  of  famine  she,  with  her  husband  Elimelech  and  her  two 
boys,  takes  refuge  in  the  land  of  Moab.  There  Elimelech  dies; 
and  as  the  boys  grow  up  wives  are  found  for  them  in  two  Moabi- 
tish  girls,  Orpah  and  Ruth.  Before  any  children  are  born  of  these 
marriages  the  two  young  men  die,  both  on  the  same  day.  Thus 
there  is  danger  of  the  family  of  Elimelech  becoming  extinct.  The 
famine  having  ended,  Naomi  sets  out  on  her  return  to  the  town  of 
Bethlehem,  and  her  daughters  in  law  respectfully  escort  her  on 
the  first  stage  of  the  journey.  When  Naomi  turns  round  to  dismiss 
them,  a  sudden  impulse  overpowers  Ruth,  and  she  refuses  to  be 
separated. 

Intreat  me  not  to  leave  thee, 

And  to  return  from  following  after  thee: 
For  whither  thou  goest,  I  will  go; 

And  where  thou  lodgest,  I  will  lodge; 
Thy  people  shall  be  my  people, 

And  thy  God  my  God; 
Where  thou  diest,  will  I  die, 

And  there  will  I  be  buried: 
The  Lord  do  so  to  me, 
And  more  also. 

If  aught  but  death  part  thee  and  me. 

Thus  Ruth  and  her  mother  in  law  settle  down  in  Bethlehem  in 
extreme  poverty.  When  the  time  of  barley  harvest  comes  round, 
Ruth,  like  other  women  of  the  place,  goes  to  assist  the  reapers. 

62 


§  Early  History  of  the  Chosen  Nation 

She  attracts  the  notice  of  Boaz,  a  wealthy  landholder,  who  loads 
her  with  little  attentions  at  the  rustic  feast.  When  Ruth  reports 
this  to  her  mother  in  law,  Naomi  recognizes  the  name  Boaz  as 
that  of  a  ''near  kinsman"  to  Elimelech.  This  refers  to  a  curious 
custom  of  ancient  hfe,  by  which,  when  a  family  was  in  danger  of 
becoming  extinct,  the  next  of  kin  might  be  called  upon  to  redeem 
the  family  estate  and  act  as  husband  to  the  widow.  By  direction 
of  Naomi  Ruth  claims  this  of  Boaz:  Boaz  is  wilhng  enough,  but 
knows  he  is  not  quite  the  next  of  kin.  In  a  formal  legal  ceremony 
Boaz  calls  upon  the  real  next  of  kin  to  do  his  duty:  he  hesitates, 
and  suggests  that  Boaz  is  next  in  succession.  Thus  Boaz  is  legally 
obliged  to  marry  the  young  woman  he  loves.  The  child  born  of 
this  marriage  proves  in  time  the  grandfather  of  David,  and  a 
Moabite  woman  has  a  place  in  the  ancestry  of  Israel's  Messiah. 

We  have  the  beginning  of  a  new  era  marked  by  the  rise  into 
prominence  of  the  'Prophet.'  This  is  the  name  applied  under 
the  Theocracy  to  the  individuals  through  whom  the  First  Book 
will  of  God  is  made  known  to  the  people.  A  judge  of  Samuel 
of  Israel  at  the  time  is  Eli,  a  good  old  man,  assisted  by  sons  who  are 
men  of  extremely  vicious  habits.  A  certain  child  Samuel  has  been 
devoted  by  his  mother  to  the  service  of  God,  and  waits  upon  the 
aged  Eli.  A  story  narrates  in  detail  the  call  of  this  child  to  the 
office  of  Prophet. 

Call  of  the  Child  Samuel  to  be  a  Prophet 

And  the  child  Samuel  ministered  unto  the  Lord  before  EH.  And 
the  word  of  the  Lord  was  precious  in  those  days;  there  was  no 
open  vision.  And  it  came  to  pass  at  that  time,  when  Eli  was  laid 
down  in  his  place,  (now  his  eyes  had  begun  to  wax  dim,  that  he 
could  not  see,)  and  the  lamp  of  God  was  not  yet  gone  out,  and 
Samuel  was  laid  down  to  sleep,  in  the  temple  of  the  Lord,  where 
the  ark  of  God  was;  that  the  Lord  called  Samuel:  and  he  said. 
Here  am  I.  And  he  ran  unto  Eli,  and  said.  Here  am  I;  for  thou 
calledst  me.  And  he  said,  I  called  not;  He  down  again.  And  he 
went  and  lay  down.  And  the  Lord  called  yet  again,  Samuel.  And 
Samuel  arose  and  went  to  Eli,  and  said.  Here  am  I;  for  thou  calledst 

63 


History  and  Story  -@> 

me.  And  he  answered,  I  called  not,  my  son;  lie  down  again.  Now 
Samuel  did  not  yet  know  the  Lord,  neither  was  the  word  of  the 
Lord  yet  revealed  unto  him.  And  the  Lord  called  Samuel  again 
the  third  time.  And  he  arose  and  went  to  Eli,  and  said.  Here  am  I; 
for  thou  calledst  me.  And  EH  perceived  that  the  Lord  had  called 
the  child.  Therefore  EH  said  unto  Samuel,  Go,  lie  down:  and  it 
shall  be,  if  he  call  thee,  that  thou  shalt  say.  Speak,  Lord;  for  thy 
servant  heareth.  So  Samuel  went  and  lay  down  in  his  place.  And 
the  Lord  came,  and  stood,  and  called  as  at  other  times,  Samuel, 
Samuel.  Then  Samuel  said,  Speak;  for  thy  servant  heareth.  And 
the  Lord  said  to  Samuel,  Behold,  I  will  do  a  thing  in  Israel,  at  which 
both  the  ears  of  every  one  that  heareth  it  shall  tingle.  In  that  day 
I  will  perform  against  Eli  all  that  I  have  spoken  concerning  his 
house,  from  the  beginning  even  unto  the  end.  For  I  have  told  him 
that  I  will  judge  his  house  for  ever,  for  the  iniquity  which  he  knew, 
because  his  sons  did  bring  a  curse  upon  themselves,  and  he  re- 
strained them  not.  And  therefore  I  have  sworn  unto  the  house  of 
EH,  that  the  iniquity  of  Eli's  house  shall  not  be  purged  wdth  sacri- 
fice nor  offering  for  ever.  And  Samuel  lay  until  the  morning,  and 
opened  the  doors  of  the  house  of  the  Lord.  And  Samuel  feared  to 
shew  Eli  the  vision.  Then  Eli  called  Samuel,  and  said,  Samuel, 
my  son.  And  he  said.  Here  am  I.  And  he  said,  What  is  the  thing 
that  the  Lord  hath  spoken  unto  thee?  I  pray  thee  hide  it  not  from 
me:  God  do  so  to  thee,  and  more  also,  if  thou  hide  any  thing  from 
me  of  all  the  things  that  he  spake  unto  thee.  And  Samuel  told 
him  every  whit,  and  hid  nothing  from  him.  And  he  said.  It  is  the 
Lord:  let  him  do  what  seemeth  him  good.  And  Samuel  grew,  and 
the  Lord  was  with  him,  and  did  let  none  of  his  words  fall  to  the 
ground.  And  all  Israel  from  Dan  even  to  Beer-sheba  knew  that 
Samuel  was  estabHshed  to  be  a  prophet  of  the  Lord. 

The  doom  of  EH  is  soon  fulfilled.  In  the  war  with  the  PhiHstines 
the  Ark  of  the  Covenant  is  captured  by  the  enemy:  the  shock  of 
this  news  kills  Eli.  Gradually  Samuel  grows  to  be  judge,  a  judge 
who  is  also  a  prophet.  Through  him  is  conveyed  the  command 
of  God  to  yield  to  the  demands  of  the  people,  and  give  them  kings 
after  the  fashion  of  the  nations  around.  First,  Samuel  is  inspired 
to  anoint  Saul,  a  Benjamite  of  splendid  physical  gifts  and  a  great 

64 


^  Early  History  of  the  Chosen  Nation 

military  leader.  Thus  Saul  is  the  first  king  of  Israel,  but  a  king 
under  tutelage  of  a  prophet.  A  divine  command  is  conveyed  to 
Saul  through  Samuel  to  destroy  a  certain  wicked  nation;  when 
Saul  imperfectly  executes  this  task,  Samuel  makes  known  to  him 
that  he  is  rejected  from  the  rule  of  Israel.  Samuel  anoints  another 
man,  David,  to  be  king,  not  immediately,  but  upon  the  death  of 
Saul.  We  now  commence  a  long  succession  of  stories  turning  upon 
the  feud  of  these  two  men,  Saul  and  David.  David  comes  into 
public  prominence  through  the  incident  of  Gohath.  This  is  a 
Philistine  giant,  who  challenges  the  hosts  of  Israel  to  single  com- 
bat; the  youth  David  meets  him  armed  with  nothing  more  than 
a  sling  and  stones,  and  slays  the  giant.  The  women  of  Israel 
celebrate  this  achievement  in  songs  of  which  the  refrain  is — 

Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands. 

This  seems  the  origin  of  the  long  feud  between  the  reigning  king 
and  the  king  that  is  to  be.  But  a  strange  thing  comes  about. 
Jonathan,  son  of  Saul,  who  in  the  regular  course  would  have  suc- 
ceeded to  the  throne,  is  knit  to  David  by  a  passionate  friendship. 
The  succession  of  stories  is  filled  with  attempts  by  Saul  on  David's 
life,  David  always  forbearing  to  injure  ''the  Lord's  Anointed,"  and 
with  protecting  kindnesses  of  Jonathan.  All  this  culminates  in 
the  Battle  of  Gilboa  between  Israel  and  the  Philistines,  in  which 
the  Philistines  are  victorious,  and  both  Saul  and  Jonathan  are 
slain.  By  this  circumstance  David  becomes  king.  His  first  act 
is  to  compose  a  beautiful  elegy  over  Saul  and  Jonathan. 

David's  Lament 

Thy  glory,  O  Israel, 

Is  slain  upon  thy  high  places! 

How  are  the  mighty — 

Fallen! 

Tell  it  not  in  Gath, 

Publish  it  not  in  the  streets  of  Ashkelon ; 

Lest  the  daughters  of  the  Philistines  rejoice, 
Lest  the  daughters  of  the  uncircumcised  triumph, 
65 


History  and  Story  -g> 

Ye  mountains  of  Gilboa,  let  there  be  no  dew  nor  rain  upon  you, 

Neither  fields  of  offerings: 

For  there  the  shield  of  the  mighty  was  vilely  cast  away, 
The  shield  of  Saul,  as  of  one  not  anointed  with  oil. 

From  the  blood  of  the  slain. 

From  the  fat  of  the  mighty. 

The  bow  of  Jonathan  turned  not  back. 
And  the  sword  of  Saul  returned  not  empty. 

Saul  and  Jonathan  were  lovely  and  pleasant  in  their  lives, 
And  in  their  death  they  were  not  divided ; 

They  were  swifter  than  eagles. 

They  were  stronger  than  lions. 

Ye  daughters  of  Israel, 

Weep  over  Saul, 

Who  clothed  you  in  scarlet  delicately. 

Who  put  ornaments  of  gold  upon  your  apparel. 

How  are  the  mighty — 

Fallen  in  the  midst  of  the  battle! 

O  Jonathan, 

Slain  upon  thy  high  places, 

I  am  distressed  for  thee,  my  brother  Jonathan: 
Very  pleasant  hast  thou  been  unto  me: 

Thy  love  to  me  was  wonderful. 

Passing  the  love  of  women. 

How  are  the  mighty — 

Fallen! 
And  the  weapons  of  war — 

Perished! 


60 


KINGS   AND   PROPHETS 

SECULAR   GOVERNMENT   OF    KINGS   WITH 

SPIRITUAL   OPPOSITION  OF  PROPHETS 

REIGNS  OF   DAVID   AND   SOLOMON 

We  now  reach  the  main  epoch  of  Old  Testament  history.  Israel 
has  kings,  succeeding  by  natural  descent,  like  the  kings  of  other 
nations.  But  the  idea  of  the  Theocracy  is  kept  ahve  Second  Book 
by  a  succession  of  inspired  Prophets.  When  the  kings,  of  Samuel 
like  David  and  his  son  Solomon,  are  themselves  devoted  to  the 
Theocracy,  prophecy  is  quiescent;  as  soon  as  David  falls  into  per- 
sonal sin,  prophets  begin  to  appear.  Like  the  administration  and 
opposition  of  modem  political  systems,  this  epoch  may  be  described 
as  a  Secular  Government  of  Kings  with  Spiritual  Opposition  of 
Prophets.  The  literature  is  made  up  of  outline  annals  of  the  secular 
government  with  elaborate  stories  of  the  prophetic  opposition. 

David  exhibits  a  twofold  greatness.  He  is  the  supreme  warrior 
of  the  age,  under  whom  foes  are  subdued  and  the  kingdom  is 
consolidated.  He  is  also  a  great  pioneer  in  the  art  of  Israel :  designer 
of  the  Temple  which  his  son  erected,  and  founder  of  the  higher 
poetry.  His  greatest  achievement  on  the  military  side  is  the 
capture  from  the  Jebusites  of  an  ancient  hill  fortress,  deemed 
impregnable;  under  the  name  of  'Jerusalem'  he  makes  this  newly 
captured  fortress  into  the  metropolis  of  the  kingdom  of  God  on 
earth.  This  Jerusalem  is  inaugurated  in  an  elaborate  religious  and 
military  ceremony,  the  Ark  of  the  Covenant  being  escorted  from 
its  temporary  home  in  the  country  to  the  royal  city.  The  day's 
ceremony  can  be  traced  in  detail,  and  it  is  easy,  from  the  collected 
lyrics  of  Israel,  to  fit  into  the  narrative  the  five  anthems  chosen. 

David's  Inauguration  of  Jerusalem 

And  David  went  and  brought  up  the  ark  of  God  from  the  house  of 
Obed-Edom  into  the  city  of  David  with  joy.    And  it  was  so,  that 

67 


History  and  Story  § 

when  they  that  bare  the  ark  of  the  Lord  had  gone  six  paces,  he 
sacrificed  an  ox  and  a  fathng.  And  David  danced  before  the  Lord 
with  all  his  might;  and  David  was  girded  with  a  linen  ephod. 

Starting  of  the  Procession 

I  will  extol  thee,  O  Lord;  for  thou  hast  raised  me  up, 
And  hast  not  made  my  foes  to  rejoice  over  me. 

O  Lord  my  God, 

I  cried  unto  thee,  and  thou  hast  healed  me. 

0  Lord,  thou  hast  brought  up  my  soul  from  Sheol; 

Thou  hast  kept  me  alive  from  among  them  that  go  down  to 
the  pit. 

Sing  praise  unto  the  Lord,  O  ye  saints  of  his. 

And  give  thanks  to  his  holy  name. 
For  his  anger  is  but  for  a  moment; 

His  favour  is  for  a  life  time: 
Weeping  may  tarry  for  the  night, 

But  joy  Cometh  in  the  morning. 

As  for  me,  I  said  in  my  prosperity, 

1  shall  never  be  moved ; 

Thou,  Lord,  of  thy  favour  hadst  made  my  mountain  to  stand 
strong: 

Thou  didst  hide  thy  face;  I  was  troubled, 

I  cried  to  thee,  O  Lord; 

And  unto  the  Lord  I  made  supplication: 

'  What  profit  is  there  in  my  blood,  when  I  go  down  to  the  pit? 

'  Shall  the  dust  praise  thee?  shall  it  declare  thy  truth? 
'  Hear,  O  Lord,  and  have  mercy  upon  me: 

'Lord,  be  thou  my  helper.' 

Thou  hast  turned  for  me  my  mourning  into  dancing; 

Thou  hast  loosed  my  sackcloth,  and  girded  me  with  gladness: 
To  the  end  that  my  glory  may  sing  praise  to  thee,  and  not  be  silent. 

O  Lord  my  God,  I  will  give  thanks  unto  thee  for  ever. 

68 


§  The  Kings  and  the  Prophets 

So  David  and  all  the  house  of  Israel  brought  up  the  ark  of  the 
Lord  with  shouting,  and  with  the  sound  of  the  trumpet. 

Anthem  at  the  Foot  of  the  Hill 

FIRST  CHOIR 

The  earth  is  the  Lord's,  and  the  fulness  thereof; 

The  world,  and  they  that  dwell  therein. 
For  he  hath  founded  it  upon  the  seas, 

And  established  it  upon  the  floods. 
Who  shall  ascend  into  the  hill  of  the  Lord? 

And  who  shall  stand  in  his  holy  place? 

SECOND  CHOIR 

He  that  hath  clean  hands,  and  a  pure  heart; 

WTio  hath  not  lifted  up  his  soul  unto  vanity, 

And  hath  not  sworn  deceitfully. 
He  shall  receive  a  blessing  from  the  Lord, 

And  righteousness  from  the  God  of  his  salvation. 
This  is  the  generation  of  them  that  seek  after  him , 

That  seek  thy  face,  O  God  of  Jacob. 

A^ithem  before  the  Gates 

first  CHOIR 

Lift  up  your  heads,  O  ye  gates; 
And  be  ye  Hft  up,  ye  ancient  doors: 

And  the  King  of  Glory  shall  come  in. 

SECOND  choir 

Who  is  the  King  of  Glory? 

first  choir 

The  Lord  strong  and  mighty. 
The  Lord  mighty  in  battle. 
69 


History  and  Story  -Q- 


FIRST  CHOIR 


Lift  up  your  heads,  O  ye  gates; 
Yea,  lift  them  up,  ye  ancient  doors: 

And  the  King  of  Glory  shall  come  in. 

SECOND  CHOIR 

Who  is  this  King  of  Glory? 

FIRST  CHOIR 

The  Lord  of  Hosts, 

He  is  the  King  of  Glory. 

.  .  .  And  they  brought  in  the  ark  of  the  Lord,  and  set  it  in  its  place, 
in  the  midst  of  the  tent  that  David  had  pitched  for  it:  and  David 
offered  burnt  offerings  and  peace  offerings  before  the  Lord. 

Dedication  Hymn:  for  the  Tabernacle  of  David 

Lord,  remember  for  David  all  his  affliction: 

How  he  sware  unto  the  Lord, 

And  vowed  unto  the  Mighty  One  of  Jacob : 

Surely  I  will  not  come  into  the  tabernacle  of  my  house,  nor  go  up 

into  my  bed; 
I  will  not  give  sleep  to  mine  eyes,  or  slumber  to  mine  eyelids; 

Until  I  find  out  a  place  for  the  Lord, 

A  tabernacle  for  the  Mighty  One  of  Jacob. 

Lo,  we  heard  of  it  in  Ephrathah: 
We  found  it  in  the  field  of  the  wood. 

We  will  go  into  his  tabernacles; 

We  will  worship  at  his  footstool. 

Arise,  O  Lord,  into  thy  resting  place; 
Thou,  and  the  ark  of  thy  strength. 

Let  thy  priests  be  clothed  with  righteousness; 

And  let  thy  saints  shout  for  joy. 

And  David  dealt  among  all  the  people,  even  among  the  whole 
multitude  of  Israel,  both  to  men  and  women,  to  every  one  a  cake 

70 


*Q-  The  Kings  and  the  Prophets 


of  bread,  and  a  portion  of  flesh,  and  a  cake  of  raisins.  So  all  the 
people  departed  every  one  to  his  house.  Then  David  returned  to 
bless  his  household. 

A  nthem  before  the  House  of  David 

I  will  sing  of  mercy  and  judgment: 
Unto  thee,  O  Lord,  will  I  sing  praises. 

I  will  behave  myself  wisely  in  a  perfect  way: 
Oh  when  wilt  thou  come  unto  me? 
I  will  walk  within  my  house  \^'ith  a  perfect  heart: 
I  will  set  no  base  thing  before  mine  eyes. 

I  hate  the  work  of  them  that  turn  aside; 
It  shall  not  cleave  unto  me. 
A  froward  heart  shall  depart  from  me: 
I  will  know  no  evil  thing. 

WTioso  privily  slandereth  his  neighbour,  him  will  I  destroy: 
Him  that  hath  an  high  look  and  a  proud  heart  will  I  not  suffer. 
Mine  eyes  shall  be  upon  the  faithful  of  the  land,  that  they  may 

dwell  with  me: 
He  that  walketh  in  a  perfect  way,  he  shall  minister  unto  me. 

He  that  worketh  deceit  shall  not  dwell  within  my  house: 

He  that  speaketh  falsehood  shall  not  be  established  before  mine 

eyes. 
Morning  by  morning  will  I  destroy  all  the  wicked  of  the  land; 
To  cut  off  all  the  workers  of  iniquity  from  the  City  of  the  Lord. 

The  general  spirit  of  David's  military  career  he  sums  up  in  a 
magnificent  Ode  of  Triumph. 

A  Song  of  Victory 

I  love  thee,  O  Lord,  my  strength: 

The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer; 
My  God,  my  strong  rock,  in  him  will  I  trust; 

My  shield,  and  the  horn  of  my  salvation,  my  high  tower. 
I  will  call  upon  the  Lord,  who  is  worthy  to  be  praised: 

So  shall  I  be  saved  from  mine  enemies. 


History  and  Story  -Q> 

The  cords  of  death  compassed  me, 

And  the  floods  of  ungodHness  made  me  afraid. 
The  cords  of  Sheol  were  round  about  me: 

The  snares  of  death  came  upon  me. 
In  my  distress  I  called  upon  the  Lord, 

And  cried  unto  my  God : 
He  heard  my  voice  out  of  his  temple, 

And  my  cry  before  him  came  into  his  ears. 

Then  the  earth  shook  and  trembled, 

The  foundations  also  of  the  mountains  moved 

And  were  shaken,  because  he  was  wroth. 
There  went  up  a  smoke  out  of  his  nostrils, 

And  fire  out  of  his  mouth  devoured: 

Coals  were  kindled  by  it. 
He  bowed  the  heavens  also,  and  came  down; 

And  thick  darkness  was  under  his  feet. 
And  he  rode  upon  a  cherub,  and  did  fly: 

Yea,  he  flew  swiftly  upon  the  wings  of  the  wind. 
He  made  darkness  his  hiding  place,  his  pavilion  round  about 
him; 

Darkness  of  waters,  thick  clouds  of  the  skies. 
At  the  brightness  before  him  his  thick  clouds  passed, 

Hailstones  and  coals  of  fire. 
The  Lord  also  thundered  in  the  heavens, 

And  the  Most  High  uttered  his  voice; 

Hailstones  and  coals  of  fire. 
And  he  sent  out  his  arrows,  and  scattered  them; 

Yea,  lightnings  manifold,  and  discomfited  them. 
Then  the  channels  of  waters  appeared. 

And  the  foundations  of  the  world  were  laid  bare, 
At  thy  rebuke,  O  Lord, 

At  the  blast  of  the  breath  of  thy  nostrils. 
He  sent  from  on  high,  he  took  me; 

He  drew  me  out  of  many  waters. 
He  delivered  me  from  my  strong  enemy, 

And  from  them  that  hated  me,  for  they  were  too  mighty  for 
me. 

72 


§  The  Kings  and  the  Prophets 

They  came  upon  me  in  the  day  of  my  calamity: 

But  the  Lord  was  my  stay. 
He  brought  me  forth  also  into  a  large  place; 

He  delivered  me,  because  he  delighted  in  me. 

The  Lord  rewarded  me  according  to  my  righteousness; 

According  to  the  cleanness  of  my  hands  hath  he  recompensed  me. 
For  I  have  kept  the  ways  of  the  Lord, 

And  have  not  wickedly  departed  from  my  God. 
For  all  his  judgements  were  before  me, 

And  I  put  not  away  his  statutes  from  me. 
I  was  also  perfect  with  him, 

And  I  kept  myself  from  mine  iniquity. 
Therefore  hath  the  Lord  recompensed  me  according  to  my  right- 
eousness. 

According  to  the  cleanness  of  my  hands  in  his  eyesight. 
With  the  merciful  thou  wilt  shew  thyself  merciful; 

With  the  perfect  man  thou  wilt  shew  thyself  perfect; 
With  the  pure  thou  wilt  shew  thyself  pure; 

And  with  the  perverse  thou  wilt  shew  thyself  froward. 
For  thou  wilt  save  the  afflicted  people; 

But  the  haughty  eyes  thou  wilt  bring  down. 

But  David  falls  into  grievous  sin.  He  is  smitten  with  the  beauty 
of  a  woman,  Bath-sheba,  wife  of  one  of  his  soldiers,  Uriah.  David 
contrives  to  have  Uriah  set  in  the  forefront  of  a  battle,  where  he 
is  killed  by  the  enemy,  and  David  takes  Bath-sheba  to  wife.  Im- 
mediately he  is  encountered  by  the  prophet  Nathan. 

Nathan  the  Prophet  and  his  Parable 

And  the  Lord  sent  Nathan  unto  David.  And  he  came  unto  him, 
and  said  unto  him,  There  were  two  men  in  one  city;  the  one  rich, 
and  the  other  poor.  The  rich  man  had  exceeding  many  flocks  and 
herds:  but  the  poor  man  had  nothing,  save  one  little  ewe  lamb, 
which  he  had  bought  and  nourished  up:  and  it  grew  up  together 
with  him,  and  with  his  children;  it  did  eat  of  his  own  morsel,  and 
drank  of  his  own  cup,  and  lay  in  his  bosom,  and  was  unto  him  as 

73 


History  and  Story  -g> 

a  daughter.  And  there  came  a  traveller  unto  the  rich  man,  and 
he  spared  to  take  of  his  own  flock  and  of  his  own  herd,  to  dress  for 
the  wayfaring  man  that  was  come  unto  him,  but  took  the  poor 
man's  lamb,  and  dressed  it  for  the  man  that  was  come  to  him.  And 
David's  anger  was  greatly  kindled  against  the  man;  and  he  said 
to  Nathan,  As  the  Lord  liveth,  the  man  that  hath  done  this  is 
worthy  to  die:  and  he  shall  restore  the  lamb  fourfold,  because  he 
did  this  thing,  and  because  he  had  no  pity.  And  Nathan  said  to 
David,  Thou  art  the  man.  Thus  saith  the  Lord,  the  God  of  Israel, 
I  anointed  thee  king  over  Israel,  and  I  delivered  thee  out  of  the 
hand  of  Saul;  and  I  gave  thee  thy  master's  house,  and  thy  master's 
wives  into  thy  bosom,  and  gave  thee  the  house  of  Israel  and  of 
Judah ;  and  if  that  had  been  too  little,  I  would  have  added  unto  thee 
such  and  such  things.  Wherefore  hast  thou  despised  the  word  of 
the  Lord,  to  do  that  which  is  evil  in  his  sight?  thou  hast  smitten 
Uriah  the  Hittite  with  the  sword,  and  hast  taken  his  wife  to  be  thy 
wife,  and  hast  slain  him  with  the  sword  of  the  children  of  Ammon. 
Now,  therefore,  the  sword  shall  never  depart  from  thine  house. 

Prophetic  stories  relate  in  detail  the  unceasing  feuds  and  crimes 
in  the  family  of  David.  They  culminate  in  the  Revolt  of  Absalom, 
who  ingratiates  himself  with  the  people,  and  starts  a  rebellion  in 
which  David  and  his  followers  are  obliged  to  flee  from  Jerusalem. 
At  last  the  armies  of  David  overthrow  the  rebels,  and  Absalom 
is  slain:  his  father  mourning  over  him  to  the  very  last.  "O  my 
son  Absalom,  my  son,  my  son  Absalom!  would  God  I  had  died 
for  thee,  O  Absalom,  my  son,  my  son!" 

The  reign  of  Solomon  is  as  much  an  era  of  peace  as  his  father's 
reign  had  been  an  age  of  war.  The  boundaries  of  the  king- 
First  Book  dom  are  gradually  extended;  commerce  flourishes, 
of  Kings  and  Jerusalem  is  filled  with  wealth  and  splendor. 

Three  points  are  specially  to  be  noted  as  to  Solomon  and  his 
reign.  As  David  had  been  a  pioneer  in  poetry  and  art,  so  his 
son  is  the  patron  of  philosophy,  or  ''wisdom";  and  for  a  long 
period  the  sayings  or  writings  of  the  "wise  men"  are  given  out 
in  the  name  of  Solomon.  This  wisdom  partly  takes  the  form  of 
intercourse  between  princes,  which  consists  in  exchange  of  riddles 
or  deep  sayings.    The  queen  of  distant  Sheba  comes  on  a  visit  of 

74 


^  The  Kings  and  the  Prophets 

admiration;  when  she  has  listened  to  Solomon,  and  seen  the  splen- 
dor of  his  city,  "  there  was  no  more  spirit  in  her."  Again:  Solomon 
surrenders  his  heart  to  the  charms  of  women,  chiefly  foreigners: 
*'he  had  seven  hundred  wives,  princesses,  and  three  hundred 
concubines:  and  his  wives  turned  away  his  heart"  from  Israel's 
religion. 

But  the  great  achievement  of  the  reign  was  the  carrying  out  a 
scheme  which  David  had  designed,  but  was  unable  to  accomplish: 
the  building  of  a  permanent  Temple,  to  take  the  place  of  the  pre- 
vious Tabernacle.  This  is  executed  by  Solomon  on  a  magnificent 
scale:  Solomon's  Temple  becomes  the  wonder  of  the  world.  It 
is  dedicated  by  the  king  in  a  solemn  ceremonial,  and  Solomon's 
prayer  on  this  occasion  is  preserved. 

From  Solomon's  Dedicatory  Prayer 

But  will  God  in  very  deed  dwell  on  the  earth?  behold,  heaven 
and  the  heaven  of  heavens  cannot  contain  thee;  how  much  less  this 
house  that  I  have  builded !  Yet  have  thou  respect  unto  the  prayer 
of  thy  servant,  and  to  his  supplication,  O  Lord  my  God,  to  hearken 
unto  the  cry  and  to  the  prayer  which  thy  servant  prayeth  before 
thee  this  day:  that  thine  eyes  may  be  open  towards  this  house  night 
and  day,  even  toward  the  place  whereof  thou  hast  said,  My  name 
shall  be  there:  to  hearken  unto  the  prayer  which  thy  servant  shall 
pray  toward  this  place.  And  hearken  thou  to  the  supplication 
of  thy  servant,  and  of  thy  people  Israel,  when  they  shall  pray 
toward  this  place:  yea,  hear  thou  in  heaven  thy  dwelling  place;  and 
when  thou  hearest,  forgive.  If  a  man  sin  against  his  neighbour,  and 
an  oath  be  laid  upon  him  to  cause  him  to  swear,  and  he  come 
and  swear  before  thine  altar  in  this  house:  then  hear  thou  in  heaven, 
and  do,  and  judge  thy  servants,  condemning  the  wicked,  to  bring 
his  way  upon  his  own  head;  and  justifying  the  righteous,  to  give 
him  according  to  his  righteousness.  When  thy  people  Israel  be 
smitten  down  before  the  enemy,  because  they  have  sinned  against 
thee;  if  they  turn  again  to  thee,  and  confess  thy  name,  and  pray 
and  make  supplication  unto  thee  in  this  house:  then  hear  thou  in 
heaven,  and  forgive  the  sin  of  thy  people  Israel,  and  bring  them 
again  unto  the  land  which  thou  gavest  unto  their  fathers.    When 

75 


History  and  Story  g> 

heaven  is  shut  up,  and  there  is  no  rain,  because  they  have  sinned 
against  thee;  if  they  pray  toward  this  place,  and  confess  thy  name, 
and  turn  from  their  sin,  when  thou  dost  afflict  them:  then  hear  thou 
in  heaven,  and  forgive  the  sin  of  thy  servants,  and  of  thy  people 
Israel,  when  thou  teachest  them  the  good  way  wherein  they  should 
walk;  and  send  rain  upon  thy  land,  which  thou  hast  given  to  thy 
people  for  an  inheritance.  If  there  be  in  the  land  famine,  if  there 
be  pestilence,  if  there  be  blasting  or  mildew,  locust  or  caterpiller; 
if  their  enemy  besiege  them  in  the  land  of  their  cities;  whatsoever 
plague,  whatsoever  sickness  there  be;  what  prayer  and  supplication 
soever  be  made  by  any  man,  or  by  all  thy  people  Israel,  which  shall 
know  every  man  the  plague  of  his  own  heart,  and  spread  forth 
his  hands  toward  this  house:  then  hear  thou  in  heaven  thy  dwelling 
place,  and  forgive,  and  do,  and  render  unto  every  man  according 
to  all  his  ways,  whose  heart  thou  knowest;  (for  thou,  even  thou 
only,  knowest  the  hearts  of  all  the  children  of  men;)  that  they  may 
fear  thee  all  the  days  that  they  live  in  the  land  which  thou  gavest 
unto  our  fathers.  Moreover  concerning  the  stranger,  that  is  not 
of  thy  people  Israel,  when  he  shall  come  out  of  a  far  country  for 
thy  name's  sake;  (for  they  shall  hear  of  thy  great  name,  and  of 
thy  mighty  hand,  and  of  thy  stretched  out  arm;)  when  he  shall 
come  and  pray  toward  this  house;  hear  thou  in  heaven  thy  dwelling 
place,  and  do  according  to  all  that  the  stranger  calleth  to  thee 
for;  that  all  the  peoples  of  the  earth  may  know  thy  name,  to  fear 
thee,  as  doth  thy  people  Israel,  and  that  they  may  know  that  this 
house  which  I  have  built  is  called  by  thy  name.  If  thy  people 
go  out  to  battle  against  their  enemy,  by  whatsoever  way  thou  shalt 
send  them,  and  they  pray  unto  the  Lord  toward  the  city  which 
thou  hast  chosen,  and  toward  the  house  which  I  have  built  for 
thy  name:  then  hear  thou  in  heaven  their  prayer  and  their  suppli- 
cation, and  maintain  their  cause.  If  they  sin  against  thee,  (for 
there  is  no  man  that  sinneth  not,)  and  thou  be  angry  with  them, 
and  deliver  them  to  the  enemy,  so  that  they  carry  them  away 
captive  unto  the  land  of  the  enemy,  far  off  or  near;  yet  if  they  shall 
bethink  themselves  in  the  land  whither  they  are  carried  captive, 
and  turn  again,  and  make  supplication  unto  thee  in  the  land  of 
them  that  carried  them  captive,  saying.  We  have  sinned,  and  have 
done  perversely,  we  have  dealt  wickedly;  if  they  return  unto  thee 

76 


<Q^  The  Schism  of  Israel  and  Judah 

with  all  their  heart  and  with  all  their  soul  in  the  land  of  their 
enemies,  which  carried  them  captive,  and  pray  unto  thee  toward 
their  land,  which  thou  gavest  unto  their  fathers,  the  city  which 
thou  hast  chosen,  and  the  house  which  I  have  built  for  thy  name: 
then  hear  thou  their  prayer  and  their  supplication  in  heaven  thy 
dwelling  place,  and  maintain  their  cause;  and  forgive  thy  people 
which  have  sinned  against  thee,  and  all  their  transgressions  wherein 
they  have  transgressed  against  thee;  and  give  them  compassion 
before  those  w^ho  carried  them  captive,  that  they  may  have  com- 
passion on  them:  for  they  be  thy  people,  and  thine  inheritance, 
which  thou  broughtest  forth  out  of  Egypt,  from  the  midst  of  the 
furnace  of  iron. 


THE  SCHISM:  KINGDOMS  OF  ISRAEL  AND  JUDAH  SIDE 

BY   SIDE 

On  the  accession  of  Rehoboam,  son  of  Solomon,  we  have  the 
Schism  in  the  Chosen  Nation ;  for  a  long  period  we  see  side  by  side 
the  two  kingdoms  of  Northern  and  Southern  Israel,  or  (as  they 
are  often  called)  the  kingdoms  of  Israel  and  Judah.  The  nature 
of  this  schism  is  brought  out  in  a  prophetic  story. 

Story  of  the  Divided  Kingdom 

And  Rehoboam  went  to  Shechem:  for  all  Israel  were  come  to 
Shechem  to  make  him  king.  And  it  came  to  pass,  when  Jeroboam 
the  son  of  Nebat  heard  of  it,  that  Jeroboam  and  all  the  congregation 
of  Israel  came,  and  spake  unto  Rehoboam,  saying,  Thy  father 
made  our  yoke  grievous:  now  therefore  make  thou  the  grievous 
service  of  thy  father,  and  his  heavy  yoke  which  he  put  upon  us, 
lighter,  and  we  will  serve  thee.  And  he  said  unto  them.  Depart 
yet  for  three  days,  then  come  again  to  me.  And  the  people  de- 
parted. 

And  king  Rehoboam  took  counsel  with  the  old  men,  that  had 
stood  before  Solomon  his  father  while  he  yet  liyed,  saying,  What 
counsel  give  ye  me  to  return  answer  to  this  people?  And  they 
spake  unto  him,  saying.  If  thou  wilt  be  a  servant  unto  this  people 

77 


History  and  Story  §> 

this  day,  and  wilt  serve  them,  and  answer  them,  and  speak  good 
words  to  them,  then  they  will  be  thy  servants  for  ever.  But  he 
forsook  the  counsel  of  the  old  men  which  they  had  given  him,  and 
took  counsel  with  tlie  young  men  that  were  grown  up  with  him, 
that  stood  before  him.  And  he  said  unto  them,  What  counsel 
give  ye  that  we  may  return  answer  to  this  people,  who  have  spoken 
to  me,  saying,  IVIake  the  yoke  that  thy  father  did  put  upon  us 
lighter?  And  the  young  men  that  were  grown  up  with  him  spake 
unto  him,  saying,  Thus  shalt  thou  say  unto  this  people  that  spake 
unto  thee,  saying,  Thy  father  made  our  yoke  heavy,  but  make 
thou  it  lighter  unto  us;  thus  shalt  thou  speak  unto  them.  My  little 
linger  is  thicker  than  my  father's  loins.  And  now  whereas  my 
father  did  lade  you  with  a  heavy  yoke,  I  will  add  to  your  yoke: 
my  father  chastised  you  with  whips,  but  I  will  chastise  you  with 
scorpions. 

So  Jeroboam  and  all  the  people  came  to  Rehoboam  the  third 
day,  as  the  king  bade,  saying,  Come  to  me  again  the  third  day. 
And  the  king  answered  the  people  roughly,  and  forsook  the  counsel 
of  the  old  men  which  they  had  given  him ;  and  spake  to  them  after 
the  counsel  of  the  young  men,  saying,  My  father  made  your  yoke 
heavy,  but  I  will  add  to  your  yoke:  my  father  chastised  you  with 
whips,  but  I  will  chastise  you  with  scorpions.  So  the  king  heark- 
ened not  unto  the  people;  and  when  all  Israel  saw  that  the  king 
hearkened  not  unto  them,  the  people  answered  the  king,  saying. 
What  portion  have  we  in  David?  neither  have  we  inheritance  in 
the  son  of  Jesse:  to  your  tents,  O  Israel:  now  see  to  thine  own  house, 
David.  So  Israel  departed  unto  their  tents.  But  as  for  the  children 
of  Israel  which  dwelt  in  the  cities  of  Judah,  Rehoboam  reigned  over 
them. 

Jeroboam,  the  leader  of  this  revolt,  is  the  first  king  of  Northern 
Israel.  He  establishes  altars  and  religious  observances,  intended 
at  first  for  the  worship  of  Jehovah,  so  that  the  northern  people 
should  not  be  obliged  to  go  into  Judah  to  the  Temple  of  Jerusalem. 
But  such  religion  is  soon  perverted  to  the  idolatry  of  the  surround- 
ing nations.  Later  on  Samaria  is  founded  as  metropolis  of  this 
northern  kingdom,  intended  to  be  a  counterweight  to  Jerusalem. 
The  historic  outline  endeavors  to  keep  side  by  side,  as  far  as 

7S 


§  The  Schism  of  Israel  and  Judah 

chronology  will  permit,  the  two  kingdoms  of  Israel  and  Judah. 
For  the  most  part  we  have  only  a  succession  of  unimportant  names 
of  kings,  with  a  brief  indication  how  they  did  "that  which  was 
right,"  or  "not  right,"  in  the  sight  of  the  Lord.  The  climax  of 
this  part  of  the  history  is  reached  with  the  reign  of  Ahab,  king 
of  Israel.  He  appears  as  a  man  not  without  a  sense  of  the 
true  God,  but  led  into  infinite  evil,  chiefly  by  his  wife  Jezebel, 
a  princess  of  Tyre.  Under  her  influence  northern  Israel  is  Hooded 
with  the  idolatry  of  Baal.  It  is  a  situation  like  this  which  brings 
the  prophetic  order  into  the  greatest  prominence,  and  we  have  the 
greatest  names  in  the  earlier  prophetic  history,  Elijah  and  Elisha. 

Stories  of  the  Prophet  Elijah 
Elijah  and  the  Prophets  of  Baal 

And  Ahab  the  son  of  Omri  reigned  over  Israel  in  Samaria  twenty 
and  two  years.  And  Ahab  the  son  of  Omri  did  that  which  was 
evil  in  the  sight  of  the  Lord  above  all  that  were  before  him.  And 
he  took  to  wife  Jezebel  the  daughter  of  Ethbaal  king  of  the  Zido- 
nians,  and  went  and  served  Baal,  and  worshipped  him.  And  he 
reared  up  an  altar  for  Baal  in  the  house  of  Baal,  which  he  had  built 
in  Samaria. 

And  Elijah  the  Tishbite  said  unto  Ahab,  As  the  Lord,  the  God 
of  Israel,  liveth,  before  whom  I  stand,  there  shall  not  be  dew  nor 
rain  these  years,  but  according  to  my  word.  And  the  word  of  the 
Lord  came  unto  him,  saying,  Get  thee  hence,  and  turn  thee  east- 
ward, and  hide  thyself  by  the  brook  Cherith,  that  is  before  Jordan. 
And  it  shall  be,  that  thou  shalt  drink  of  the  brook;  and  I  have 
commanded  the  ravens  to  feed  thee  there.  So  he  went  and  did  ac- 
cording unto  the  word  of  the  Lord:  for  he  went  and  dwelt  by  the 
brook  Cherith,  that  is  before  Jordan.  And  the  ravens  brought 
him  bread  and  flesh  in  the  morning,  and  bread  and  flesh  in  the 
evening;  and  he  drank  of  the  brook. 

And  it  came  to  pass  after  many  days,  that  the  word  of  the  Lord 
came  to  Elijah,  in  the  third  year,  saying.  Go,  shew  thyself  unto 
Ahab;  and  I  will  send  rain  upon  the  earth.  And  Elijah  went  to 
shew  himself  unto  Ahab.  And  the  famine  was  sore  in  Samaria. 
And  Ahab  called  Obadiah,  which  was  over  the  household.    (Now 

79 


History  and  Story  § 

Obadiah  feared  the  Lord  greatly:  for  it  was  so,  when  Jezebel  cut 
off  the  prophets  of  the  Lord,  that  Obadiah  took  an  hundred 
prophets,  and  hid  them  by  fifty  in  a  cave,  and  fed  them  with  bread 
and  water.)  And  Ahab  said  unto  Obadiah,  Go  through  the  land, 
unto  all  the  fountains  of  water,  and  unto  all  the  brooks:  perad ven- 
ture we  may  find  grass  and  save  the  horses  and  mules  alive,  that 
we  lose  not  all  the  beasts.  So  they  divided  the  land  between  them 
to  pass  throughout  it:  Ahab  went  one  way  by  himself,  and  Obadiah 
went  another  way  by  himself.  And  as  Obadiah  was  in  tlie  way, 
behold,  Elijah  met  him:  and  he  knew  him,  and  fell  on  his  face,  and 
said.  Is  it  thou,  my  lord  Elijah?  And  he  answered  him.  It  is  I: 
go,  tell  thy  lord,  Behold,  Elijah  is  here.  And  he  said,  WTierein 
have  I  sinned,  tliat  thou  wouldest  deliver  thy  servant  into  the 
hand  of  Ahab,  to  slay  me?  As  the  Lord  thy  God  liveth,  there  is 
no  nation  or  kingdom,  whither  my  lord  hath  not  sent  to  seek  thee: 
and  when  they  said.  He  is  not  here,  he  took  an  oath  of  the  kingdom 
and  nation,  that  they  found  thee  not.  And  now  thou  sayest,  Go, 
tell  thy  lord.  Behold,  Elijah  is  here.  And  it  shall  come  to  pass, 
as  soon  as  I  am  gone  from  thee,  that  tlie  spirit  of  the  Lord  shall 
carry  thee  whither  I  know  not;  and  so  when  I  come  and  tell  Ahab, 
and  he  cannot  hnd  thee,  he  shall  slay  me:  but  I  thy  servant  fear 
the  Lord  from  my  youth.  Was  it  not  told  my  lord  what  I  did 
when  Jezebel  slew  the  prophets  of  the  Lord,  how  I  hid  an  hundred 
men  of  the  Lord's  prophets  by  fifty  in  a  cave,  and  fed  them  with 
bread  and  water?  And  now  thou  sayest,  Go,  tell  thy  lord,  Behold, 
Elijah  is  here:  and  he  shall  slay  me.  And  Elijah  said.  As  the  Lord 
of  hosts  liveth,  before  whom  I  stand,  I  will  surely  shew  myself  unto 
him  today.  So  Obadiah  went  to  meet  Aliab,  and  told  him:  and 
Ahab  went  to  meet  Elijah.  And  it  came  to  pass,  when  .\hab  saw 
Elijah,  that  Aliab  said  unto  him,  Is  it  thou,  thou  troubler  of  Israel? 
And  he  answered,  I  have  not  troubled  Israel;  but  thou,  and  thy 
father's  house,  in  that  ye  have  forsaken  the  commandments  of 
the  Lord,  and  thou  hast  followed  tlie  Baalim.  Now  therefore  send, 
and  gather  to  me  all  Israel  unto  mount  Carmel,  and  the  prophets  of 
Baal  four  hundred  and  fifty,  and  the  prophets  of  the  Asherah  four 
hundred,  which  eat  at  Jezebel's  table. 

So  Ahab  sent  unto  all  the  children  of  Israel,  and  gathered  the 
prophets  together  unto  mount  Carmel.    And  Elijah  came  near  unto 

80 


§  The  Schism  of  Israel  and  Judah 

all  the  people,  and  said,  How  long  halt  ye  between  two  opinions? 
if  the  Lord  be  God,  follow  him:  but  if  Baal,  then  follow  him.  And 
the  people  answered  him  not  a  word.  Then  said  Elijah  unto  the 
people,  I,. even  I  only,  am  left  a  prophet  of  the  Lord;  but  Baal's 
prophets  are  four  hundred  and  lifty  men.  Let  them  therefore  give 
us  two  bullocks;  and  let  them  choose  one  bullock  for  themselves, 
and  cut  it  in  pieces,  and  lay  it  on  the  wood,  and  put  no  fire  under: 
and  I  will  dress  tlie  other  bullock,  and  lay  it  on  the  wood,  and  put 
no  fire  under.  And  call  ye  on  the  name  of  your  god,  and  I  will 
call  on  the  name  of  the  Lord:  and  the  God  that  answereth  by  fire, 
let  him  be  God.  And  all  the  people  answered  and  said.  It  is  well 
spoken.  And  Elijah  said  unto  the  prophets  of  Baal,  Choose  you 
one  bullock  for  yourselves,  and  dress  it  tirst;  for  ye  are  many;  and 
call  on  the  name  of  your  god,  but  put  no  fire  under.  And  they 
took  the  bullock  which  was  given  them,  and  they  dressed  it,  and 
called  on  the  name  of  Baal  from  morning  even  until  noon,  saying, 
O  Baal,  hear  us.  But  there  was  no  voice,  nor  any  that  answered. 
And  they  leaped  about  the  altar  which  was  made.  And  it  came 
to  pass  at  noon,  that  Elijah  mocked  them,  and  said.  Cry  aloud: 
for  he  is  a  god;  either  he  is  musing,  or  he  is  gone  aside,  or  he  is  on 
a  journey,  or  peradventure  he  sleepeth,  and  must  be  awaked. 
And  they  cried  aloud,  and  cut  themselves  after  their  manner  with 
knives  and  lances,  till  the  blood  gushed  out  upon  them.  And  it 
was  so,  when  midday  was  past,  that  they  prophesied  until  the  time 
of  the  offering  of  the  evening  oblation;  but  there  was  neither  voice, 
nor  any  to  answer,  nor  any  that  regarded.  And  Elijah  said  unto 
all  the  people.  Come  near  unto  me;  and  all  the  people  came  near 
unto  him.  And  he  repaired  the  altar  of  the  Lord  that  was  thrown 
down.  And  Elijah  took  twelve  stones,  according  to  the  number 
of  the  tribes  of  the  sons  of  Jacob,  unto  whom  the  word  of  the  Lord 
came,  saying,  Israel  shall  be  thy  name.  And  with  the  stones  he 
built  an  altar  in  the  name  of  the  Lord;  and  he  made  a  trench  about 
the  altar,  as  great  as  would  contain  two  measures  of  seed.  And 
he  put  the  wood  in  order,  and  cut  the  bullock  in  pieces,  and  laid 
it  on  the  wood.  And  he  said,  Fill  four  barrels  with  water,  and  pour 
it  on  the  burnt  offering,  and  on  the  wood.  And  he  said,  Do  it  the 
second  time;  and  they  did  it  the  second  tune.  And  he  said.  Do 
it  the  diird  time;  and  they  did  it  the  third  time.    And  the  watei' 

Si 


Histoty  and  Story  -§> 

ran  round  about  the  altar;  and  he  filled  the  trench  also  \s*ith  water. 
And  it  came  to  pass  at  the  time  of  the  offering  of  the  evening 
oblation,  that  EHjah  the  prophet  came  near,  and  said,  O  Lord, 
the  God  of  Abraham,  of  Isaac,  and  of  Israel,  let  it  be  kno\Mi  this 
day  that  thou  art  God  in  Israel,  and  that  I  am  thy  senant,  and 
that  I  have  done  all  these  thmgs  at  thy  word.  Hear  me,  O  Lord, 
hear  me,  that  this  people  may  know  that  thou.  Lord,  art  God, 
and  that  thou  hast  turned  their  heart  back  again.  Then  the  fire 
of  the  Lord  fell,  and  consumed  the  burnt  offering,  and  the  wood, 
and  the  stones,  and  the  dust,  and  Ucked  up  the  water  that  was  in 
the  trench.  And  when  all  the  people  saw  it,  they  feU  on  their  faces: 
and  they  said.  The  Lord,  he  is  God:  the  Lord,  he  is  God.  And 
EHjah  said  unto  them.  Take  the  prophets  of  Baal:  let  not  one  of 
them  escape.  And  they  took  them:  and  EUjah  brought  them  down 
to  the  brook  Kishon,  and  slew  them  there.  And  EHjah  said  unto 
Ahab,  Get  thee  up,  eat  and  drink:  for  there  is  the  sound  of  abun- 
dance of  rain.  So  Ahab  went  up  to  eat  and  to  drink.  And  EHjah 
went  up  to  the  top  of  Carmel:  and  he  bowed  himseh  down  upon 
the  earth,  and  put  his  face  between  his  knees.  And  he  said  to 
his  servant.  Go  up  now,  look  toward  the  sea.  And  he  went  up, 
and  looked,  and  said.  There  is  nothing.  And  he  said.  Go  again 
seven  times.  And  it  came  to  pass  at  the  seventh  time,  that  he  said. 
Behold,  there  ariseth  a  cloud  out  of  the  sea,  as  smaU  as  a  man's 
hand.  And  he  said.  Go  up,  say  unto  Ahab,  ^lake  ready  thy  chariot, 
and  get  thee  down,  that  the  rain  stop  thee  not.  And  it  came  to 
pass  in  a  Httle  while,  that  the  heaven  grew  black  with  clouds  and 
wind,  and  there  was  a  great  rain.  And  Ahab  rode  and  went  to 
Jezreel.  And  the  hand  of  the  Lord  was  on  Elijah:  and  he  girded 
up  his  loins,  and  ran  before  .Ahab  to  the  entrance  of  Jezreel. 

Elijah  in  the  Desert 

And  .\hab  told  Jezebel  all  that  EHjah  had  done,  and  withal  how 
he  had  slain  aU  the  prophets  with  the  sword.  Then  Jezebel  sent  a 
messenger  unto  EHjah,  sa}-ing.  So  let  the  gods  do  to  me,  and  more 
also,  if  I  make  not  thy  Hfe  as  the  life  of  one  of  them  by  tomorrow 
about  this  time.  And  when  he  saw  that,  he  arose,  and  went  for 
his  life,  and  came  to  Beer-sheba,  which  belongeth  to  Judah,  and 


<§]  The  Schism  of  Israel  and  Judah 

left  his  servant  tlieri-.  liul  he  himself  went  a  clay's  journey  into 
the  wilderness,  and  came  and  sat  down  under  a  juniper  tree: 
and  he  requested  for  himself  that  he  might  die;  and  said,  It  is 
enough;  now,  O  Lord,  take  away  my  life;  for  I  am  not  better  than 
my  fathers.  And  he  lay  down  and  slept  under  a  junij)er  tree;  and, 
behold,  an  angel  touched  him,  and  said  unto  him.  Arise  and  eat. 
And  he  looked,  and,  behold,  there  was  at  his  head  a  cake  baken 
on  the  coals,  and  a  cruse  of  water.  And  he  did  eat  and  drink,  and 
laid  him  down  again.  And  the  angel  of  the  Lord  came  again  the 
second  time,  and  touched  him,  and  said,  Arise  and  eat;  because 
the  journey  is  too  great  for  thee.  And  he  arose,  and  did' eat  and 
drink,  and  went  in  the  strength  of  that  meat  forty  days  and  forty 
nights  unto  Horeb  the  mount  of  God.  And  he  came  thither  unto  a 
cave,  and  lodged  there;  and,  behold,  the  word  of  the  Lord  came 
to  him,  and  he  said  unto  him.  What  doest  thou  here,  Elijah? 
And  he  said,  1  have  been  very  jealous  for  the  Lord,  the  God  of 
hosts;  for  the  children  of  Israel  have  forsaken  thy  covenant,  thrown 
down  thine  altars,  and  slain  thy  prophets  with  the  sword:  and  I, 
even  I  only,  am  left;  anrl  they  seek  my  life,  to  take  it  away.  And 
he  said,  Go  forth,  anrl  stanrl  upon  the  mount  before  the  Lord.  And, 
behold,  the  Lord  passed  by,  and  a  great  and  strong  wind  rent  the 
mountains,  and  brake  in  pieces  the  rocks  before  the  Lord;  but  the 
Lord  was  not  in  the  wind:  and  after  the  wind  an  earthquake;  but 
the  Lord  was  not  in  the  earthquake:  anrl  after  the  earthquake  a 
fire;  but  the  Lord  was  not  in  the  fire:  and  after  the  fire  a  still  small 
voice.  And  it  was  so,  when  Elijah  heard  it,  that  he  wrapi)ed  his 
face  in  his  mantle,  and  went  out,  and  stood  in  the  entering  in  of 
the  cave.  And,  behold,  there  came  a  voice  unto  him,  and  said, 
What  doest  thou  here,  Elijah?  And  he  said,  I  have  been  very 
jealous  for  the  Lord,  the  God  of  hosts;  for  the  children  of  Israel 
have  forsaken  thy  covenant,  thrown  down  thine  altars,  and  slain 
thy  prophets  with  the  sword;  and  I,  even  I  only,  am  left;  and  they 
seek  my  life,  to  take  it  away.  And  the  Lord  saifl  unto  him,  Go, 
return  on  thy  way  to  the  wilderness  of  Damascus:  anrl  when  thou 
comest,  thou  shalt  anoint  Hazael  to  be  king  over  Syria:  and  Jehu 
the  son  of  Nimshi  shalt  thou  anoint  to  be  king  over  Ihrael:  and 
Elisha  the  son  of  Shaphat  shalt  thou  anoint  to  be  prophet  in  thy 
room.    And  it  shall  come  to  pass,  that  him  that  escapeth  from  the 

83 


History  and  Story  ^ 

sword  of  Hazael  shall  Jehu  slay:  and  him  that  escapeth  from  the 
sword  of  Jehu  shall  Elisha  slay.  Yet  will  I  leave  me  seven  thousand 
in  Israel,  all  the  knees  which  have  not  bowed  unto  Baal,  and  every 
mouth  which  hath  not  kissed  him.  So  he  departed  thence,  and 
found  Elisha  the  son  of  Shaphat,  who  was  ploughing,  with  twelve 
yoke  of  oxen  before  him,  and  he  with  the  twelfth:  and  Elijah  passed 
over  unto  him,  and  cast  his  mantle  upon  him.  And  he  left  the 
oxen,  and  ran  after  Elijah,  and  said.  Let  me,  I  pray  thee,  kiss  my 
father  and  my  mother,  and  then  I  will  follow  thee.  And  he  said 
unto  him.  Go  back  again;  for  what  have  I  done  to  thee?  And  he 
returned  from  following  him,  and  took  the  yoke  of  oxen,  and  slew 
them,  and  boiled  their  flesh  with  the  instruments  of  the  oxen,  and 
gave  unto  the  people,  and  they  did  eat.  Then  he  arose,  and  went 
after  Elijah,  and  ministered  unto  him. 

The  Story  of  Xaboth''s  Vineyard 

And  it  came  to  pass  after  these  things,  that  Xaboth  the  JezreeHte 
had  a  vineyard,  which  was  in  Jezreel,  hard  by  the  palace  of  Ahab 
king  of  Samaria.  .\nd  .\hab  spake  unto  Xaboth,  saying,  Give  me 
thy  vineyard,  that  I  may  have  it  for  a  garden  of  herbs,  because  it 
is  near  unto  my  house;  and  I  will  give  thee  for  it  a  better  \'ineyard 
than  it:  or,  if  it  seem  good  to  thee,  I  \sill  give  thee  the  worth  of  it 
in  money.  And  Xaboth  said  to  .Ahab,  The  Lord  forbid  it  me,  that 
I  should  give  the  inheritance  of  my  fathers  unto  thee.  And  Ahab 
came  into  his  house  hea\y  and  displeased  because  of  the  word 
which  Xaboth  the  JezreeHte  had  spoken  to  him:  for  he  had  said, 
I  will  not  give  thee  the  inheritance  of  my  fathers.  And  he  laid 
him  do\Mi  upon  his  bed,  and  turned  away  his  face,  and  would  eat 
no  bread.  But  Jezebel  his  wife  came  to  him,  and  said  unto  him, 
WTiy  is  thy  spirit  so  sad,  that  thou  eatest  no  bread?  And  he  said 
unto  her,  Because  I  spake  unto  Xaboth  the  JezreeUte,  and  said 
unto  him.  Give  me  thy  vineyard  for  money;  or  else,  if  it  please 
thee,  I  will  give  thee  another  vineyard  for  it:  and  he  answered,  I 
will  not  give  thee  my  vineyard.  And  Jezebel  his  wife  said  unto  him, 
Dost  thou  now  govern  the  kingdom  of  Israel?  arise,  and  eat  bread, 
and  let  thine  heart  be  merr}^:  I  will  give  thee  the  \dneyard  of  Na- 
both  the  Jezreelite.     So  she  wrote  letters  in  Ahab's  name,  and 

84 


§  The  Schism  of  Israel  and  Judah 

sealed  them  with  his  seal,  and  sent  the  letters  unto  the  elders  and 
to  the  nobles  that  were  in  his  city,  and  that  dwelt  with  Naboth. 
And  she  wrote  in  the  letters,  saying,  Proclaim  a  fast,  and  set  Na- 
both on  high  among  the  people:  and  set  two  men,  sons  of  Belial, 
before  him,  and  let  them  bear  witness  against  him,  saying,  Thou 
didst  curse  God  and  the  king.  And  then  carry  him  out,  and  stone 
him,  that  he  die.  And  the  men  of  his  city,  even  the  elders  and  the 
nobles  who  dwelt  in  his  city,  did  as  Jezebel  had  sent  unto  them, 
according  as  it  was  written  in  the  letters  which  she  had  sent  unto 
them.  They  proclaimed  a  fast,  and  set  Naboth  on  high  among 
the  people.  And  the  two  men,  sons  of  Belial,  came  in  and  sat  before 
him:  and  the  men  of  Belial  bare  witness  against  him,  even  against 
Naboth,  in  the  presence  of  the  people,  saying,  Naboth  did  curse 
God  and  the  king.  Then  they  carried  him  forth  out  of  the  city, 
and  stoned  him  with  stones,  that  he  died.  Then  they  sent  to  Jeze- 
bel, saying,  Naboth  is  stoned,  and  is  dead.  And  it  came  to  pass, 
when  Jezebel  heard  that  Naboth  was  stoned,  and  was  dead,  that 
Jezebel  said  to  Ahab,  Arise,  take  possession  of  the  vineyard  of 
Naboth  the  Jezreelite,  which  he  refused  to  give  thee  for  money: 
for  Naboth  is  not  alive,  but  dead.  And  it  came  to  pass,  when  Ahab 
heard  that  Naboth  was  dead,  that  Ahab  rose  up  to  go  down  to 
the  vineyard  of  Naboth  the  Jezreelite,  to  take  possession  of  it. 

And  the  word  of  the  Lord  came  to  Elijah  the  Tishbite,  sa}dng, 
Arise,  go  down  to  meet  Ahab  king  of  Israel,  which  dwelleth  in 
Samaria:  behold,  he  is  in  the  vineyard  of  Naboth,  whither  he  is 
gone  dowTi  to  take  possession  of  it.  And  thou  shalt  speak  unto 
him,  saying,  Thus  saith  the  Lord,  Hast  thou  killed,  and  also  taken 
possession?  and  thou  shalt  speak  unto  him,  saying.  Thus  saith  the 
Lord,  In  the  place  where  dogs  licked  the  blood  of  Naboth  shall 
dogs  hck  thy  blood,  even  thine.  And  Ahab  said  to  Elijah,  Hast 
thou  found  me,  O  mine  enemy?  And  he  answered,  I  have  found 
thee:  because  thou  hast  sold  thyself  to  do  that  which  is  evil  in  the 
sight  of  the  Lord.  Behold,  I  will  bring  evil  upon  thee,  and  will 
utterly  sweep  thee  away,  and  will  cut  off  from  Ahab  every  man 
child,  and  him  that  is  shut  up  and  him  that  is  left  at  large  in  Israel. 
And  of  Jezebel  also  spake  the  Lord,  saying,  The  dogs  shall  eat 
Jezebel  by  the  rampart  of  Jezreel.  And  it  came  to  pass,  when 
Ahab  heard  those  words,  that  he  rent  his  clothes,  and  put  sack- 


History  and  Story  -g> 

cloth  upon  his  flesh,  and  fasted,  and  lay  in  sackcloth,  and  went 
softly.  And  the  word  of  the  Lord  came  to  Elijah  the  Tishbite, 
saying,  Seest  thou  how  Ahab  humbleth  himself  before  me?  be- 
cause he  humbleth  himself  before  me  I  will  not  bring  the  evil  in  his 
days:  but  in  his  son's  days  will  I  bring  the  evil  upon  his  house. 

Ascent  of  Elijah  to  Heaven 

And  it  came  to  pass  when  the  Lord  would  take  up  Elijah  by  a 
whirlwind  into  heaven,  that  Elijah  went  with  Elisha  from  Gilgal. 
And  Elijah  said  unto  Elisha,  Tarry  here,  I  pray  thee;  for  the  Lord 
hath  sent  me  as  far  as  Beth-el.  And  EHsha  said.  As  the  Lord  liveth, 
and  as  thy  soul  liveth,  I  will  not  leave  thee.  So  thy  went  down  to 
Beth-el.  And  the  sons  of  the  prophets  that  were  at  Beth-el  came 
forth  to  Elisha,  and  said  unto  him,  Knowest  thou  that  the  Lord 
will  take  away  thy  master  from  thy  head  today?  And  he  said, 
Yea,  I  know  it;  hold  ye  your  peace.  And  Elijah  said  unto  him, 
EUsha,  tarry  here,  I  pray  thee;  for  the  Lord  hath  sent  me  to  Jericho. 
And  he  said.  As  the  Lord  liveth,  and  as  thy  soul  liveth,  I  will  not 
leave  thee.  So  they  came  to  Jericho.  And  the  sons  of  the  prophets 
that  were  at  Jericho  came  near  to  Elisha,  and  said  unto  him,  Know- 
est thou  that  the  Lord  will  take  away  thy  master  from  thy  head 
today?  And  he  answered.  Yea,  I  know  it;  hold  ye  your  peace. 
And  Elijah  said  unto  him.  Tarry  here,  I  pray  thee;  for  the  Lord 
hath  sent  me  to  Jordan.  And  he  said.  As  the  Lord  liveth,  and  as 
thy  soul  liveth,  I  will  not  leave  thee.  And  they  two  went  on.  And 
fifty  men  of  the  sons  of  the  prophets  went,  and  stood  over  against 
them  afar  off:  and  they  two  stood  by  Jordan.  And  Elijah  took 
his  mantle,  and  wrapped  it  together,  and  smote  the  waters,  and 
they  were  divided  hither  and  thither,  so  that  they  two  went  over 
on  dry  ground.  And  it  came  to  pass,  when  they  were  gone  over, 
that  Elijah  said  unto  Elisha,  Ask  what  I  shall  do  for  thee,  before 
I  be  taken  from  thee.  And  Elisha  said,  I  pray  thee,  let  a  double 
portion  of  thy  spirit  be  upon  me.  And  he  said.  Thou  hast  asked 
a  hard  thing:  nevertheless,  if  thou  see  me  when  I  am  taken  from 
thee,  it  shall  be  so  unto  thee;  but  if  not,  it  shall  not  be  so.  And  it 
came  to  pass,  as  they  still  went  on,  and  talked,  that,  behold,  there 
appeared  a  chariot  of  fire,  and  horses  of  fire,  which  parted  them 

86 


§  The  Schism  of  Israel  and  Judah 

both  asunder;  and  Elijah  went  up  by  a  whirlwind  into  heaven. 
And  EUsha  saw  it,  and  he  cried,  My  father,  my  father,  the  chariots 
of  Israel  and  the  horsemen  thereof!  And  he  saw  him  no  more:  and 
he  took  hold  of  his  own  clothes,  and  rent  them  in  two  pieces.  He 
took  up  also  the  mantle  of  Elijah  that  fell  from  him,  and  went 
back,  and  stood  by  the  bank  of  Jordan.  And  he  took  the  mantle 
of  Elijah  that  fell  from  him,  and  smote  the  waters,  and  said,  Where 
is  the  Lord,  the  God  of  Elijah?  and  when  he  also  had  smitten  the 
waters,  they  were  divided  hither  and  thither:  and  Elisha  went  over. 
And  when  the  sons  of  the  prophets  which  were  at  Jericho  over 
against  him  saw  him,  they  said,  The  spirit  of  Elijah  doth  rest  on 
Elisha. 

The  reign  of  Ahab,  king  of  Israel,  is  partly  contemporary  with 
that  of  Jehoshaphat  of  Judah.  This  Jehoshaphat  reigns  in  the 
spirit  of  the  theocracy;  but  his  conciliatory  temperament  brings 
him  into  connection  with  Ahab,  and  the  two  appear  together  in 
alliance  against  Syria,  the  common  foe.  This  culminates  in  the 
Battle  of  Ramoth-Gilead,  which  is  presented  in  a  prophetic  story. 


Story  of  Micaiah  and  the  Battle  of  Ramoth-Gilead 

And  they  continued  three  years  without  war  between  Syria 
and  Israel.  And  it  came  to  pass  in  the  third  year,  that  Jehoshaphat 
the  king  of  Judah  came  down  to  the  king  of  Israel.  And  the  king 
of  Israel  said  unto  his  servants.  Know  ye  that  Ramoth-gilead  is 
ours,  and  we  be  still,  and  take  it  not  out  of  the  hand  of  the  king  of 
Syria?  And  he  said  unto  Jehoshaphat,  Wilt  thou  go  with  me  to 
battle  to  Ramoth-gilead?  And  Jehoshaphat  said  to  the  king  of 
Israel,  I  am  as  thou  art,  my  people  as  thy  people,  my  horses  as  thy 
horses.  And  Jehoshaphat  said  unto  the  king  of  Israel,  Inquire,  I 
pray  thee,  at  the  word  of  the  Lord  today.  Then  the  king  of  Israel 
gathered  the  prophets  together,  about  four  hundred  men,  and 
said  unto  them.  Shall  I  go  against  Ramoth-gilead  to  battle,  or 
shall  I  forbear?  And  they  said,  Go  up;  for  the  Lord  shall  deliver 
it  into  the  hand  of  the  king.  But  Jehoshaphat  said.  Is  there  not 
here  besides  a  prophet  of  the  Lord,  that  we  might  inquire  of  him? 

87 


History  and  Story ^ 

And  the  king  of  Israel  said  unto  Jehoshaphat,  There  is  yet  one  man 
by  whom  we  may  inquire  of  the  Lord,  Micaiah  the  son  of  Imlah: 
but  I  hate  him;  for  he  doth  not  prophesy  good  concerning  me,  but 
evil.  And  Jehoshaphat  said,  Let  not  the  king  say  so.'  Then  the 
king  of  Israel  called  an  officer,  and  said.  Fetch  quickly  Micaiah 
the  son  of  Imlah.  Now  the  king  of  Israel  and  Jehoshaphat  the 
king  of  Judah  sat  each  on  his  throne,  arrayed  in  their  robes,  in 
an  open  place  at  the  entrance  of  the  gate  of  Samaria;  and  all  the 
prophets  prophesied  before  them.  And  Zedekiah  the  son  of  Chena- 
anah  made  him  horns  of  iron,  and  said,  Thus  saith  the  Lord,  With 
these  shalt  thou  push  the  Syrians,  until  they  be  consumed.  And 
all  the  prophets  prophesied  so,  saying,  Go  up  to  Ramoth-gilead, 
and  prosper:  for  the  Lord  shall  deliver  it  into  the  hand  of  the  king. 
And  the  messenger  that  went  to  call  Micaiah  spake  unto  him,  say- 
ing. Behold  now,  the  words  of  the  prophets  declare  good  unto  the 
king  with  one  mouth:  let  thy  word,  I  pray  thee,  be  like  the  word 
of  one  of  them,  and  speak  thou  good.  And  Micaiah  said,  As  the 
Lord  liveth,  what  the  Lord  saith  unto  me,  that  will  I  speak.  And 
when  he  was  come  to  the  king,  the  king  said  unto  him,  Micaiah, 
shall  we  go  to  Ramoth-gilead  to  battle,  or  shall  we  forbear?  And 
he  answered  him.  Go  up,  and  prosper;  and  the  Lord  shall  deliver 
it  into  the  hand  of  the  king.  And  the  king  said  unto  him.  How 
many  times  shall  I  adjure  thee  that  thou  speak  unto  me  nothing 
but  the  truth  in  the  name  of  the  Lord?  And  he  said,  I  saw  all 
Israel  scattered  upon  the  mountains  as  sheep  that  have  no  shepherd: 
and  the  Lord  said.  These  have  no  master;  let  them  return  every 
man  to  his  house  in  peace.  And  the  king  of  Israel  said  to  Jehosha- 
phat, Did  I  not  tell  thee  that  he  would  not  prophesy  good  concerning 
me,  but  evil?  And  he  said.  Therefore  hear  thou  the  word  of  the 
Lord:  I  saw  the  Lord  sitting  on  his  throne,  and  all  the  host  of 
heaven  standing  by  him  on  his  right  hand  and  on  his  left.  And 
the  Lord  said.  Who  shall  entice  Ahab,  that  he  may  go  up  and  fall 
at  Ramoth-gilead?  And  one  said  on  this  manner;  and  another 
said  on  that  manner.  And  there  came  forth  a  spirit,  and  stood 
before  the  Lord,  and  said,  I  will  entice  him.  And  the  Lord  said 
unto  him,  Wherewith?  And  he  said,  I  will  go  forth,  and  will  be  a 
lying  spirit  in  the  mouth  of  all  his  prophets.  And  he  said.  Thou 
shalt  entice  him,  and  shalt  prevail  also:  go  forth,  and  do  so.    Now 


§  The  Schism  of  Israel  and  Judah 

therefore,  behold,  the  Lord  hath  put  a  lying  spirit  in  the  mouth 
of  all  these  thy  prophets;  and  the  Lord  hath  spoken  evil  concerning 
thee.  Then  Zedekiah  the  son  of  Chenaanah  came  near,  and  smote 
Micaiah  on  the  cheek,  and  said.  Which  way  went  the  spirit  of  the 
Lord  from  me  to  speak  unto  thee?  And  Micaiah  said,  Behold, 
thou  shalt  see  on  that  day,  when  thou  shalt  go  into  an  inner 
chamber  to  hide  thyself.  And  the  king  of  Israel  said.  Take  Micaiah, 
and  carry  him  back  unto  Amon  the  governor  of  the  city,  and  to 
Joash  the  king's  son;  and  say,  Thus  saith  the  king.  Put  this  fellow 
in  the  prison,  and  feed  him  with  bread  of  affliction  and  with  water 
of  affliction,  until  I  come  in  peace.  And  Micaiah  said,  If  thou 
return  at  all  in  peace,  the  Lord  hath  not  spoken  by  me.  And  he 
said.  Hear,  ye  peoples,  all  of  you. 

So  the  king  of  Israel  and  Jehoshaphat  the  king  of  Judah  went  up 
to  Ramoth-gilead.  And  the  king  of  Israel  said  unto  Jehoshaphat, 
I  will  disguise  myself,  and  go  into  the  battle;  but  put  thou  on  thy 
robes.  And  the  king  of  Israel  disguised  himself,  and  went  into  the 
battle.  Now  the  king  of  Syria  had  commanded  the  thirty  and  two 
captains  of  his  chariots,  saying.  Fight  neither  with  small  nor  great, 
save  only  with  the  king  of  Israel.  And  it  came  to  pass,  when  the 
captains  of  the  chariots  saw  Jehoshaphat,  that  they  said.  Surely 
it  is  the  king  of  Israel;  and  they  turned  aside  to  fight  against  him: 
and  Jehoshaphat  cried  out.  And  it  came  to  pass,  when  the  cap- 
tains of  the  chariots  saw  that  it  was  not  the  king  of  Israel,  that 
they  turned  back  from  pursuing  him.  And  a  certain  man  drew 
his  bow  at  a  venture,  and  smote  the  king  of  Israel  between  the 
joints  of  the  harness:  wherefore  he  said  unto  the  driver  of  his 
chariot,  Turn  thine  hand,  and  carry  me  out  of  the  host;  for  I  am 
sore  wounded.  And  the  battle  increased  that  day:  and  the  king 
was  stayed  up  in  his  chariot  against  the  Syrians,  and  died  at  even: 
and  the  blood  ran  out  of  the  wound  into  the  bottom  of  the  chariot. 
And  there  went  a  cry  throughout  the  host  about  the  going  down 
of  the  sun,  saying.  Every  man  to  his  city,  and  every  man  to  his 
country.  So  the  king  died,  and  was  brought  to  Samaria;  and  they 
buried  the  king  in  Samaria.  And  they  washed  the  chariot  by  the 
pool  of  Samaria;  and  the  dogs  licked  up  his  blood;  and  they  washed 
the  armour;  according  unto  the  word  of  the  Lord  which  he 
spake. 

89 


History  and  Story  § 

Unimportant  names  follow,  of  kings  of  both  countries.  Elisha, 
Second  Book  successor  to  the  prophetic  leadership  of  Elijah,  re- 
of  Kings  mains  conspicuous  as  a  power,  both  in  the  kingdom 

of  Israel,  and  even  to  some  extent  in  the  land  of  the  Syrian  foe. 

Stories  of  the  Prophet  Elisha 

The  Shunammite's  Son 

And  it  fell  on  a  day,  that  Elisha  passed  to  Shunem,  where  was  a 
great  woman;  and  she  constrained  him  to  eat  bread.  And  so  it 
was,  that  as  oft  as  he  passed  by,  he  turned  in  thither  to  eat  bread. 
And  she  said  unto  her  husband.  Behold  now,  I  perceive  that  this 
is  a  holy  man  of  God,  which  passeth  by  us  continually.  Let  us 
make,  I  pray  thee,  a  little  chamber  on  the  wall;  and  let  us  set  for 
him  there  a  bed,  and  a  table,  and  a  stool,  and  a  candlestick:  and 
it  shall  be,  when  he  cometh  to  us,  that  he  shall  turn  in  thither. 
And  it  fell  on  a  day,  that  he  came  thither,  and  he  turned  into  the 
chamber,  and  lay  there.  And  he  said  to  Gehazi  his  servant,  Call 
this  Shunammite.  And  when  he  had  called  her,  she  stood  before 
him.  And  he  said  unto  him.  Say  now  unto  her.  Behold,  thou  hast 
been  careful  for  us  with  all  this  care;  what  is  to  be  done  for  thee? 
wouldest  thou  be  spoken  for  to  the  king,  or  to  the  captain  of  the 
host?  And  she  answered,  I  dwell  among  mine  own  people.  And 
he  said,  What  then  is  to  be  done  for  her?  And  Gehazi  answered, 
Verily  she  hath  no  son.  And  he  said,  Call  her.  And  when  he  had 
called  her,  she  stood  in  the  door.  And  he  said,  At  this  season,  when 
the  time  cometh  round,  thou  shalt  embrace  a  son.  And  she  said, 
Nay,  my  lord,  thou  man  of  God,  do  not  lie  linto  thine  handmaid. 
And  the  woman  bare  a  son  at  that  season,  when  the  time  came 
round,  as  Elisha  had  said  unto  her. 

And  when  the  child  was  grown,  it  fell  on  a  day,  that  he  went  out 
to  his  father  to  the  reapers.  And  he  said  unto  his  father.  My  head, 
my  head!  And  he  said  to  his  servant.  Carry  him  to  his  mother. 
And  when  he  had  taken  him,  and  brought  him  to  his  mother,  he 
sat  on  her  knees  till  noon,  and  then  died.  And  she  went  up,  and 
laid  him  on  the  bed  of  the  man  of  God,  and  shut  the  door  upon 
him,  and  went  out.    And  she  called  unto  her  husband,  and  said, 

90 


<§-  The  Schism  of  Israel  and  Judah 

Send  me,  I  pray  thee,  one  of  the  servants;  and  one  of  the  asses, 
that  I  may  run  to  the  man  of  God  and  come  again.  And  he  said, 
Wherefore  wilt  thou  go  to  him  today?  it  is  neither  new  moon  nor 
sabbath.  And  she  said,  It  shall  be  well.  Then  she  saddled  an  ass, 
and  said  to  her  servant,  Drive,  and  go  forward;  slacken  me  not  the 
riding,  except  I  bid  thee.  So  she  went  and  came  unto  the  man  of 
God  to  mount  Carmel.  And  it  came  to  pass,  when  the  man  of 
God  saw  her  afar  off,  that  he  said  to  Gehazi  his  servant,  Behold, 
yonder  is  the  Shunammite:  run,  I  pray  thee,  now  to  meet  her,  and 
say  unto  her,  Is  it  well  with  thee?  is  it  well  with  thy  husband?  is 
it  well  with  the  child?  And  she  answered.  It  is  well.  And  when 
she  came  to  the  man  of  God  to  the  hill,  she  caught  hold  of  his  feet. 
And  Gehazi  came  near  to  thrust  her  away;  but  the  man  of  God 
said.  Let  her  alone,  for  her  soul  is  vexed  within  her;  and  the  Lord 
hath  hid  it  from  me,  and  hath  not  told  me.  Then  she  said.  Did 
I  desire  a  son  of  my  lord?  did  I  not  say,  Do  not  deceive  me?  Then 
he  said  to  Gehazi,  Gird  up  thy  loins,  and  take  my  staff  in  thine 
hand,  and  go  thy  way:  if  thou  meet  any  man,  salute  him  not; 
and  if  any  salute  thee,  answer  him  not  again:  and  lay  my  staff  upon 
the  face  of  the  child.  And  the  mother  of  the  child  said.  As  the  Lord 
liveth,  and  as  thy  soul  liveth,  I  will  not  leave  thee.  And  he  arose, 
and  followed  her.  And  Gehazi  passed  on  before  them,  and  laid 
the  staff  upon  the  face  of  the  child;  but  there  was  neither  voice, 
nor  hearing.  Wherefore  he  returned  to  meet  him,  and  told  him 
saying.  The  child  is  not  awaked.  And  when  Elisha  was  come  into 
the  house,  behold,  the  child  was  dead,  and  laid  upon  his  bed.  He 
went  in  therefore,  and  shut  the  door  upon  them  twain,  and  prayed 
unto  the  Lord.  And  he  went  up,  and  lay  upon  the  child,  and  put 
his  mouth  upon  his  mouth,  and  his  eyes  upon  his  eyes,  and  his 
hands  upon  his  hands:  and  he  stretched  himself  upon  him;  and 
the  flesh  of  the  child  waxed  warm.  Then  he  returned,  and  walked 
in  the  house  once  to  and  fro;  and  went  up,  and  stretched  himself 
upon  him:  and  the  child  sneezed  seven  times,  and  the  child  opened 
his  eyes.  And  he  called  Gehazi,  and  said,  Call  this  Shunammite. 
So  he  called  her.  And  when  she  was  come  in  unto  him,  he  said. 
Take  up  thy  son.  Then  she  went  in,  and  fell  at  his  feet,  and 
bowed  herself  to  the  ground;  and  she  took  up  her  son,  and  went 
out. 

91 


History  and  Story  § 

Naaman  and  Gehazi 

Now  Naaman,  captain  of  the  host  of  the  king  of  Syria,  was  a 
great  man  with  his  master,  and  honourable,  because  by  him  the 
Lord  had  given  victory  unto  Syria:  he  was  also  a  mighty  man  of 
valour,  but  he  was  a  leper.  And  the  Syrians  had  gone  out  in  bands, 
and  had  brought  away  captive  out  of  the  land  of  Israel  a  little  maid; 
and  she  waited  on  Naaman's  wife.  And  she  said  unto  her  mis- 
tress. Would  God  my  lord  were  with  the  prophet  that  is  in  Samaria! 
then  would  he  recover  him  of  his  leprosy.  And  one  went  in,  and 
told  his  lord,  saying,  Thus  and  thus  said  the  maid  that  is  of  the 
land  of  Israel.  And  the  king  of  Syria  said.  Go  to,  go,  and  I  will 
send  a  letter  unto  the  king  of  Israel.  And  he  departed,  and  took 
with  him  ten  talents  of  silver,  and  six  thousand  pieces  of  gold,  and 
ten  changes  of  raiment.  And  he  brought  the  letter  to  the  king 
of  Israel,  saying.  And  now  when  this  letter  is  come  unto  thee,  be- 
hold, I  have  sent  Naaman  my  servant  to  thee,  that  thou  mayest 
recover  him  of  his  leprosy.  And  it  came  to  pass,  when  the  king 
of  Israel  had  read  the  letter,  that  he  rent  his  clothes,  and  said, 
Am  I  God,  to  kill  and  to  make  alive,  that  this  man  doth  send  unto 
me  to  recover  a  man  of  his  leprosy?  but  consider,  I  pray  you,  and 
see  how  he  seeketli  a  quarrel  against  me.  And  it  was  so,  when 
Elisha  the  man  of  God  heard  that  the  king  of  Israel  had  rent  his 
clothes,  that  he  sent  to  the  king,  saying.  Wherefore  hast  thou 
rent  thy  clothes?  let  him  come  now  to  me,  and  he  shall  know  that 
there  is  a  prophet  in  Israel.  So  Naaman  came  with  his  horses  and 
with  his  chariots,  and  stood  at  the  door  of  the  house  of  Elisha.  And 
EHsha  sent  a  messenger  unto  him,  saying.  Go  and  wash  in  Jordan 
seven  times,  and  thy  flesh  shall  come  again  to  thee,  and  thou  shalt 
be  clean.  But  Naaman  was  wroth,  and  went  away,  and  said,  Be- 
hold, I  thought,  He  will  surely  come  out  to  me,  and  stand,  and 
call  on  the  name  of  the  Lord  his  God,  and  wave  his  hand  over  the 
place,  and  recover  the  leper.  Are  not  Abanah  and  Pharpar,  the 
rivers  of  Damascus,  better  than  all  the  waters  of  Israel?  may  I 
not  wash  in  them,  and  be  clean?  So  he  turned  and  went  away  in 
a  rage.  And  his  servants  came  near,  and  spake  unto  him,  and  said, 
My  father,  if  the  prophet  had  bid  thee  do  some  great  thing,  would- 
est  thou  not  have  done  it?  how  much  rather  then,  when  he  saith 

92 


<§  The  Schism  of  Israel  and  Judah 

to  thcc,  Wash,  and  be  clean?  Then  went  he  down,  and  dipped  him- 
self seven  limes  in  Jordan,  according  to  the  saying  of  the  man  of 
God:  and  his  tlesli  came  again  like  nnto  the  tlesh  of  a  little  cliild, 
and  he  was  clean.  And  lie  returned  to  the  man  of  God,  he  and  all 
his  company,  and  came,  and  stood  before  him:  and  he  said,  Behold 
now,  I  know  that  there  is  no  God  in  all  the  earth,  but  in  Israel: 
now  therefore,  I  pray  thee,  take  a  present  of  th>'  servant.  But 
he  said.  As  the  Lord  li\etli,  before  whom  I  stand,  1  will  receive 
none.  And  he  urged  him  to  take  it;  but  he  refused.  .\nd  Naaman 
siiid,  If  not,  yet  I  pray  thee  let  there  be  given  to  thy  servant  two 
mules'  burden  of  earth;  for  thy  servant  will  henceforth  olTer  neither 
burnt  olTering  nor  sacrifice  unto  other  gods,  but  unto  the  Lord. 
In  this  tiling  tlie  Loro  pardon  thy  servant;  when  my  master  goeth 
into  the  house  of  Rimmon  to  worship  there,  and  lie  leaneth  on  my 
hand,  and  I  bow  myself  in  the  house  of  Rimmon,  when  I  bow  my- 
self in  the  house  of  Rimmon,  the  Lord  pardon  thy  servant  in  this 
thing.  And  lie  said  unto  him,  Go  in  peace.  So  he  departed  from 
him  a  little  way. 

But  Gehazi,  the  servant  of  Elisha  the  man  of  God,  saitl,  Behold, 
my  master  hath  spared  this  Naaman  the  Syrian,  in  not  receiving 
at  his  hands  that  which  he  brought:  as  the  Lord  liveth,  I  will  run 
after  him,  and  take  somewhat  of  him.  So  Gehazi  ft)llowed  after 
Naaman.  And  when  Naaman  saw  one  running  after  him,  he 
lighted  down  from  tlw:  chariot  to  meet  him,  and  said,  Is  all  well? 
And  he  said.  All  is  well.  My  master  liath  sent  me,  saying.  Behold, 
even  now  there  be  come  to  me  from  the  hill  country  of  K|)hniim 
two  young  men  of  the  sons  of  the  ])rophets;  give  them,  I  pray  thee, 
a  talent  of  silver,  and  two  clianges  of  raiment.  And  Naaman  said. 
Be  content,  take  two  talents.  And  lie  urged  him,  and  bound  two 
talents  of  siher  in  two  bags,  witli  two  changes  of  raiment,  and  laid 
them  u\Hm  two  of  his  servants;  and  they  bare  them  l)efore  him. 
And  wluMi  he  came  to  the  hill,  he  took  tliem  from  their  hand,  and 
bestowed  them  in  the  house:  and  he  let  the  men  go,  and  they  de- 
parted. But  he  went  in,  and  stood  before  his  master.  And  Elisha 
said  unto  him,  Whence  comest  thou,  Gehazi?  And  he  said.  Thy 
servant  went  no  whither.  And  he  said  unto  him,  Went  not  mine 
heart  with  thee,  when  the  man  turned  again  from  his  chariot  to 
meet  thee?    Is  it  a  time  to  receive  money,  and  to  receive  garments, 

93 


History  and  Story  -g> 

and  oliveyards  and  vineyards,  and  sheep  and  oxen,  and  menser- 
vants  and  maidservants?  The  leprosy  therefore  of  Naaman  shall 
cleave  unto  thee,  and  unto  thy  seed  for  ever.  And  he  went  out 
from  his  presence  a  leper  as  white  as  snow. 

The  Expedition  against  Elisha 

Now  the  king  of  Syria  warred  against  Israel ;  and  he  took  counsel 
with  his  servants,  saying.  In  such  and  such  a  place  shall  be  my 
camp.  And  the  man  of  God  sent  unto  the  king  of  Israel,  saying, 
Beware  that  thou  pass  not  such  a  place;  for  thither  the  Syrians 
are  coming  down.  And  the  king  of  Israel  sent  to  the  place  which 
the  man  of  God  told  him  and  warned  him  of;  and  he  saved  him- 
seK  there,  not  once  nor  twice.  And  the  heart  of  the  king  of  Syria 
was  sore  troubled  for  this  thing;  and  he  called  his  servants,  and 
said  unto  them,  Will  ye  not  shew  me  which  of  us  is  for  the  king  of 
Israel?  And  one  of  his  servants  said.  Nay,  my  lord,  O  king:  but 
EHsha,  the  prophet  that  is  in  Israel,  telleth  the  king  of  Israel  the 
words  that  thou  speakest  in  thy  bed-chamber.  And  he  said,  Go 
and  see  where  he  is,  that  I  may  send  and  fetch  him.  And  it  was 
told  him,  saying,  Behold,  he  is  in  Dothan.  Therefore  sent  he 
thither  horses,  and  chariots,  and  a  great  host:  and  they  came  by 
night,  and  compassed  the  city  about.  And  when  the  servant  of 
the  man  of  God  was  risen  early  and  gone  forth,  behold,  an  host 
with  horses  and  chariots  was  round  about  the  city.  And  his  servant 
said  unto  him,  Alas,  my  master!  how  shall  we  do?  And  he  answered, 
Fear  not:  for  they  that  be  with  us  are  more  than  they  that  be  with 
them.  And  Ehsha  prayed,  and  said.  Lord,  I  pray  thee,  open  his 
eyes,  that  he  may  see.  And  the  Lord  opened  the  eyes  of  the  young 
man;  and  he  saw:  and,  behold,  the  mountain  was  full  of  horses  and 
chariots  of  fire  round  about  Elisha.  And  when  they  came  down 
to  him,  Elisha  prayed  unto  the  Lord,  and  said.  Smite  this  people, 
I  pray  thee,  with  blindness.  And  he  smote  them  with  blindness 
according  to  the  word  of  Elisha.  And  Elisha  said  unto  them,  This 
is  not  the  way,  neither  is  this  the  city:  follow  me,  and  I  will  bring 
you  to  the  man  whom  ye  seek.  And  he  led  them  to  Samaria.  And 
it  came  to  pass,  when  they  were  come  into  Samaria,  that  Elisha 
said,  Lord,  open  the  eyes  of  these  men,  that  they  may  see.    And 

94 


^  Judah  as  the  Chosen  People 

the  Lord  opened  their  eyes,  and  they  saw;  and,  behold,  they  were 
in  the  midst  of  Samaria.  And  the  king  of  Israel  said  unto  Elisha, 
when  he  saw  them.  My  father,  shall  I  smite  them?  shall  I  smite 
them?  And  he  answered.  Thou  shalt  not  smite  them:  wouldest 
thou  smite  those  whom  thou  hast  taken  captive  with  thy  sword 
and  with  thy  bow?  set  bread  and  water  before  them,  that  they 
may  eat  and  drink,  and  go  to  their  master.  And  he  prepared  great 
provision  for  them:  and  when  they  had  eaten  and  drunk,  he  sent 
them  away,  and  they  went  to  their  master.  And  the  bands  of 
Syria  came  no  more  into  the  land  of  Israel. 

At  length  we  reach  the  Fall  of  Israel.  The  growing  corruption 
of  the  people,  and  their  idolatry,  bring  a  visitation  from  God  in 
an  invasion  of  the  armies  of  the  king  of  Assyria.  The  people  of 
northern  Israel  are  carried  away  captives  into  the  far  east.  The 
Assyrian  brings  from  Babylon  and  other  cities  settlers  who  are 
established  in  Samaria  and  surrounding  cities.  In  time,  a  plague 
of  lions  leads  these  settlers  to  fear  that  they  are  under  the  wrath 
of  the  God  of  the  land :  a  priest  from  the  captives  of  Israel  is  brought 
to  teach  the  religion  of  Jehovah.  So  in  Samaria  and  the  adjoining 
country  we  have  a  motley  people  who  "feared  the  Lord  and  served 
their  own  gods";  and  this  half  Jewish  half  pagan  people  are  for  a 
long  period  to  come  found  in  the  region  that  once  was  the  northern 
kingdom  of  Israel. 


THE  CHOSEN  NATION  REPLACED  BY  THE  KINGDOM 
OF  JUDAH 

We  here  reach  a  turning  point  in  Old  Testament  history.  The 
nation  of  Israel,  as  a  whole,  passes  out  of  view;  one  part  of  it,  the 
Kingdom  of  Judah,  takes  its  place  as  the  Chosen  People  of  God. 
This  is  celebrated  in  an  elaborate  lyric  poem,  the  third  of  the  four 
national  anthems  of  Israel:  the  National  Hymn  of  the  Kingdom  of 
Judah.  After  a  long  prelude  the  poem  exhibits  what  is  a  favorite" 
figure  of  Hebrew  poetry — the  *  pendulum  rhythm,'  by  which  a  poem 
sways  backward  and  forward  between  two  thoughts.    In  this  case 

95 


History  and  Story  § 

one  of  the  two  is  Divine  energy  on  behalf  of  Israel;  the  other  is  the 
human  frailty  that  for  ever  defeats  the  Divine  purposes.  The 
cuhnination  is  that  the  other  tribes  are  flung  aside,  and  Judah 
becomes  the  People  of  God. 

National  Hymn  of  the  Kingdom  of  Judah 

Give  ear,  O  my  people,  to  my  law: 

Incline  your  ears  to  the  words  of  my  mouth. 
I  will  open  my  mouth  in  a  parable; 

I  will  utter  dark  sayings  of  old: 
Which  we  have  heard  and  known, 

And  our  fathers  have  told  us. 
We  will  not  hide  them  from  their  children, 

Telling  to  the  generation  to  come  the  praises  of  the  Lord, 

And   his   strength,   and   his   wondrous   works    that   he   hath 
done. 
For  he  established  a  testimony  in  Jacob, 

And  appointed  a  law  in  Israel, 
Which  he  commanded  our  fathers. 

That  they  should  make  them  known  to  their  children: 
That  the  generation  to  come  might  know  them. 
Even  the  children  which  should  be  born ; 

Who  should  arise  and  tell  them  to  their  children: 
That  they  might  set  their  hope  in  God, 

And  not  forget  the  works  of  God, 

But  keep  his  commandments: 
And  might  not  be  as  their  fathers, 

A  stubborn  and  rebellious  generation; 
A  generation  that  set  not  their  heart  aright, 

And  whose  spirit  was  not  stedfast  with  God. 

The  children  of  Ephraim,  being  armed  and  carrying  bows. 
Turned  back  in  the  day  of  battle. 
They  kept  not  the  covenant  of  God, 
And  refused  to  walk  in  his  law; 
And  they  forgat  his  doings. 

And  his  wondrous  works  that  he  had  shewed  them. 
96 


§  Judah  as  the  Chosen  People 

Marvellous  things  did  he  in  the  sight  of  their  fathers, 

In  the  land  of  Egypt,  in  the  field  of  Zoan. 

He  clave  the  sea,  and  caused  them  to  pass  through; 

And  he  made  the  waters  to  stand  as  an  heap. 

In  the  day-time  also  he  led  them  with  a  cloud, 

And  all  the  night  with  a  light  of  fire. 

He  clave  rocks  in  the  wilderness, 

And  gave  them  drink  abundantly  as  out  of  the  depths. 

He  brought  streams  also  out  of  the  rock. 

And  caused  waters  to  run  down  like  rivers. 

Yet  went  they  on  still  to  sin  against  him, 

To  rebel  against  the  Most  High  in  the  desert. 

And  they  tempted  God  in  their  heart 

By  asking  meat  for  their  lust. 

Yea,  they  spake  against  God: 

'  Can  God  prepare  a  table  in  the  wilderness? 

'Behold,  he  smote  the  rock,  that  waters  gushed  out, 

'And  streams  overflowed; 

'  Can  he  give  bread  also? 

'Will  he  provide  flesh  for  his  people?' 

Therefore  the  Lord  heard,  and  was  wroth; 
And  a  fire  was  kindled  against  Jacob, 
And  anger  also  went  up  against  Israel; ' 
Because  they  believed  not  in  God, 
And  trusted  not  in  his  salvation. 
Yet  he  commanded  the  skies  above, 
And  opened  the  doors  of  heaven; 
And  he  rained  down  manna  upon  them  to  eat, 
And  gave  them  of  the  corn  of  heaven. 
Man  did  eat  the  bread  of  the  mighty: 
He  sent  them  meat  to  the  full. 
He  caused  the  east  wind  to  blow  in  the  heaven: 
And  by  his  power  he  guided  the  south  wind. 
He  rained  flesh  also  upon  them  as  the  dust, 
And  winged  fowl  as  the  sand  of  the  seas: 
And  he  let  it  fall  in  the  midst  of  their  camp, 

97 


History  and  Story  ^ 

Round  about  their  habitations. 

So  they  did  eat,  and  were  well  filled; 

And  he  gave  them  that  they  lusted  after. 

They  were  not  estranged  from  their  lust, 

Their  meat  was  yet  in  their  mouths, 

When  the  anger  of  God  went  up  against  them, 

And  slew  of  the  fattest  of  them, 

And  smote  down  the  young  men  of  Israel. 

For  all  this  they  sinned  still. 

And  believed  not  in  his  wondrous  work. 

Therefore  their  days  did  he  consume  in  vanity. 

And  their  years  in  terror. 

When  he  slew  them,  then  they  inquired  after  him: 

And  they  returned  and  sought  God  early. 

And  they  remembered  that  God  was  their  rock. 

And  the  Most  High  God  their  redeemer. 

But  they  flattered  him  with  their  mouth. 

And  lied  unto  him  with  their  tongue. 

For  their  heart  was  not  right  with  him. 

Neither  were  they  faithful  in  his  covenant. 

But  he,  being  full  of  compassion,  forgave  their  iniquity. 

And  destroyed  them  not : 

Yea,  many  a  time  turned  he  his  anger  away. 

And  did  not  stir  up  all  his  wrath. 

And  he  remembered  that  they  were  but  flesh; 

A  wind  that  passeth  away,  and  cometh  not  again. 

How  oft  did  they  rebel  against  him  in  the  wilderness, 

And  grieve  him  in  the  desert! 

And  they  turned  again  and  tempted  God, 

And  provoked  the  Holy  One  of  Israel. 

They  remembered  not  his  hand, 

Nor  the  day  when  he  redeemed  them  from  the  adversary. 

How  he  set  his  signs  in  Egypt, 
And  his  wonders  in  the  field  of  Zoan; 
And  turned  their  rivers  into  blood. 
And  their  streams,  that  they  could  not  drink. 

98 


<§^  Judah  as  the  Chosen  People 

He  sent  among  them  swarms  of  flies,  which  devoured  them; 

And  frogs,  which  destroyed  them. 

He  gave  also  their  increase  unto  the  caterpiller, 

And  their  labour  unto  the  locust. 

He  destroyed  their  vines  with  hail, 

And  their  sycomore  trees  with  frost. 

He  gave  over  their  cattle  also  to  the  hail, 

And  their  flocks  to  hot  thunderbolts. 

He  cast  upon  them  the  fierceness  of  his  anger, 

Wrath,  and  indignation,  and  trouble, 

A  band  of  angels  of  evil. 

He  made  a  path  for  his  anger; 

He  spared  not  their  soul  from  death, 

But  gave  their  life  over  to  the  pestilence; 

And  smote  all  the  firstborn  in  Egypt, 

The  chief  of  their  strength  in  the  tents  of  Ham: 

But  he  led  forth  his  own  people  like  sheep. 

And  guided  them  in  the  wilderness  like  a  flock. 

And  he  led  them  safely,  so  that  they  feared  not: 

But  the  sea  overwhelmed  their  enemies. 

And  he  brought  them  to  the  border  of  his  sanctuary, 

To  this  mountain,  which  his  right  hand  had  purchased. 

He  drove  out  the  nations  also  before  them, 

And  allotted  them  for  an  inheritance  by  line. 

And  made  the  tribes  of  Israel  to  dwell  in  their  tents. 

Yet  they  tempted  and  rebelled  against  the  Most  High  God, 
And  kept  not  his  testimonies; 

But  turned  back,  and  dealt  treacherously  like  their  fathers: 
They  were  turned  aside  like  a  deceitful  bow. 
For  they  provoked  him  to  anger  with  their  high  places. 
And  moved  him  to  jealousy  with  their  graven  images. 
When  God  heard  this  he  was  wroth, 
And  greatly  abhorred  Israel: 
So  that  he  forsook  the  tabernacle  of  Shiloh, 
The  tent  which  he  placed  among  men; 
And  delivered  his  strength  into  captivity. 
And  his  glory  into  the  adversary's  hand. 
99 


History  and  Story  §> 

He  gave  his  people  over  also  unto  the  sword; 

And  was  wroth  with  his  inheritance. 

Fire  devoured  their  young  men ; 

And  their  maidens  had  no  marriage-song. 

Their  priests  fell  by  the  sword ; 

And  their  widows  made  no  lamentation. 

Then  the  Lord  awaked  as  one  out  of  sleep, 

Like  a  mighty  man  that  shouteth  by  reason  of  wine. 

And  he  smote  his  adversaries  backward : 

He  put  them  to  a  perpetual  reproach. 

Moreover  he  refused  the  tent  of  Joseph, 

And  chose  not  the  tribe  of  Ephraim ; 

But  chose  the  tribe  of  Judah, 

The  mount  Zion  which  he  loved. 

And  he  built  his  sanctuary  like  the  heights, 

Like  the  earth  which  he  hath  established  for  ever. 

He  chose  David  also  his  servant. 

And  took  him  from  the  sheepfolds: 

From  following  the  ewes  that  give  suck  he  brought  him, 

To  feed  Jacob  his  people,  and  Israel  his  inheritance. 

So  he  fed  them  according  to  the  integrity  of  his  heart; 

And  guided  them  by  the  skilfulness  of  his  hands. 

When  we  reach  this  period  in  which  the  Kingdom  of  Judah 
stands  for  the  Chosen  People  the  historic  literature  of  the  Old 
Testament  somewhat  changes  its  character.  It  should  be  noted 
that  the  books  designated  in  our  Bibles  as  I  Samuel,  II  Samuel, 

I  Kings,  II  Kings  are  really  a  continuous  narrative,  and  were  at 
one  time  denominated  as  the  Four  Books  of  Kings.  I  Samuel 
covers  the  latter  part  of  the  era  of  the  Judges,  with  the  lives  of 
Samuel  and  Saul,  ending  with  the  Battle  of  Gilboa.  II  Samuel 
opens  with  David's  Lament  over  Saul  and  Jonathan,  and  con- 
tinues to  the  end  of  David's  reign.  I  Kings  begins  with  the  acces- 
sion of  Solomon,  and  continues  to  the  Battle  of  Ramoth-gilead. 

II  Kings  carries  on  the  history,  including  the  Fall  of  northern 
Israel,  and  the  separate  kingdom  of  Judah  to  its  end.  The  absence 
of  the  interrupting  prophetic  Story  is  partly  due  to  the  fact  that 


<§^  Judah  as  the  Chosen  People 

the  idolatrous  kingdom  of  Israel,  the  great  field  for  prophetic 
action,  has  disappeared.  Another  reason  is  that  the  prophets 
who  figure  at  this  time,  such  as  Isaiah,  are  men  of  varied  literary 
activity,  and  their  prophetic  ministry  appears  in  the  Collected 
Books  of  the  Prophets,  which  are  the  subject  of  Chapter  III. 

In  the  separate  Kingdom  of  Judah  the  first  great  name  is  Heze- 
kiah.  He  is  a  king  devoted  to  the  ideal  of  the  Theocracy,  in  the 
spirit  of  which  he  makes  great  reforms  and  carries  out  great  under- 
takings. But  in  his  reign  we  have  the  supreme  danger  to  the 
liberty  of  the  Chosen  People  in  the  Assyrian  invasions  of  Sennac- 
herib which  threaten  to  overwhelm  Judah.  The  invading  armies 
pour  forth  haughty  scorn  at  the  idea  of  defence. 

Thus  saith  the  king,  Let  not  Hezekiah  deceive  you;  for 
he  shall  not  be  able  to  deliver  you  out  of  his  hand:  neither 
let  Hezekiah  make  you  trust  in  the  Lord,  saying,  The  Lord 
will  surely  deliver  us,  and  this  city  shall  not  be  given  into  the 
hand  of  the  king  of  Assyria.  Hearken  not  to  Hezekiah:  for 
thus  saith  the  king  of  Assyria,  Make  your  peace  with  me,  and 
come  out  to  me;  and  eat  ye  every  one  of  his  vine,  and  every 
one  of  his  fig  tree,  and  drink  ye  every  one  the  waters  of  his  own 
cistern;  until  I  come  and  take  you  away  to  a  land  like  your 
own  land,  a  land  of  corn  and  wine,  a  land  of  bread  and  vine- 
yards, a  land  of  oil  olive  and  of  honey,  that  ye  may  five,  and 
not  die:  and  hearken  not  unto  Hezekiah,  when  he  persuadeth 
you,  saying,  The  Lord  will  deliver  us.  Hath  any  of  the  gods 
of  the  nations  ever  delivered  his  land  out  of  the  hand  of  the 
king  of  Assyria?  Where  are  the  gods  of  Hamath,  and  of 
Arpad?  where  are  the  gods  of  Sepharvaim,  of  Hena,  and  Ivvah? 
have  they  delivered  Samaria  out  of  my  hand?  Who  are  they 
among  all  the  gods  of  the  countries,  that  have  delivered  their 
country  out  of  my  hand,  that  the  Lord  should  deliver  Jeru- 
salem out  of  my  hand? 

At  this  challenge  Hezekiah  "rent  his  clothes,  and  covered  him- 
self with  sackcloth,  and  went  into  the  house  of  the  Lord."  The 
prophet  Isaiah  is  sent  to  reassure  him,  and  meets  Assyrian  defiance 
with  prophetic  scorn. 


History  and  Story  § 

Then  Isaiah  the  son  of  Amoz  sent  to  Hezekiah,  saying,  Thus 
saith  the  Lord,  the  God  of  Israel,  Whereas  thou  hast  prayed  to 
me  against  Sennacherib  king  of  Assyria,  I  have  heard  thee. 
This  is  the  word  that  the  Lord  hath  spoken  concerning  him : 
The  virgin  daughter  of  Zion  hath  despised  thee  and  laughed 
thee  to  scorn;  the  daughter  of  Jerusalem  hath  shaken  her  head 
at  thee.  Whom  hast  thou  reproached  and  blasphemed?  and 
against  whom  hast  thou  exalted  thy  voice  and  lifted  up  thine 
eyes  on  high?  even  against  the  Holy  One  of  Israel.  By  thy 
messengers  thou  hast  reproached  the  Lord,  and  hast  said,  With 
the  multitude  of  my  chariots  am  I  come  up  to  the  height  of  the 
mountains,  to  the  innermost  parts  of  Lebanon;  and  I  will  cut 
down  the  tall  cedars  thereof,  and  the  choice  fir  trees  thereof: 
and  I  will  enter  into  his  farthest  lodging  place,  the  forest  of  his 
fruitful  field.  I  have  digged  and  drunk  strange  waters,  and 
with  the  sole  of  my  feet  will  I  dry  up  all  the  rivers  of  Egypt. 
Hast  thou  not  heard  how  I  have  done  it  long  ago,  and  formed 
it  of  ancient  times?  now  have  I  brought  it  to  pass,  that  thou 
shouldest  be  to  lay  waste  fenced  cities  into  ruinous  heaps. 
Therefore  their  inhabitants  were  of  small  power,  they  were 
dismayed  and  confounded;  they  were  as  the  grass  of  the  field, 
and  as  the  green  herb,  as  the  grass  on  the  housetops,  and  as 
corn  blasted  before  it  be  grown  up.  But  I  know  thy  sitting 
down,  and  thy  going  out,  and  thy  coming  in,  and  thy  raging 
against  me.  "  Because  of  thy  raging  against  me,  and  for  that 
thine  arrogancy  is  come  up  into  mine  ears,  therefore  will  I  put 
my  hook  in  thy  nose,  and  my  bridle  in  thy  lips,  and  I  will  turn 
thee  back  by  the  way  by  which  thou  camest.  And  this  shall 
be  the  sign  unto  thee:  ye  shall  eat  this  year  that  which  groweth 
of  itself,  and  in  the  second  year  that  which  springeth  of  the 
same;  and  in  the  third  year  sow  ye,  and  reap,  and  plant  vine- 
yards, and  eat  the  fruit  thereof.  And  the  remnant  that  is 
escaped  of  the  house  of  Judah  shall  again  take  root  downward, 
and  bear  fruit  upward.  For  out  of  Jerusalem  shall  go  forth  a 
remnant,  and  out  of  mount  Zion  they  that  shall  escape:  the 
zeal  of  the  Lord  shall  perform  this.  Therefore  thus  saith  the 
Lord  concerning  the  king  of  Assyria,  He  shall  not  come  unto 
this  city,  nor  shoot  an  arrow  there,  neither  shall  he  come  before 


<§  Judah  as  the  Chosen  People 

it  with  shield,  nor  cast  a  mount  against  it.  By  the  way  that 
he  came,  by  the  same  shall  he  return,  and  he  shall  not  come 
unto  this  city,  saith  the  Lord.  For  I  will  defend  this  city  to 
save  it,  for  mine  own  sake,  and  for  my  servant  David's  sake. 
And  it  came  to  pass  that  night,  that  the  angel  of  the  Lord 
went  forth,  and  smote  in  the  camp  of  the  Assyrians  an  hundred 
fourscore  and  five  thousand:  and  when  men  arose  early  in  the 
morning,  behold,  they  were  all  dead  corpses.  So  Sennacherib 
king  of  Assyria  departed,  and  went  and  returned,  and  dwelt  at 
Nineveh.  And  it  came  to  pass,  as  he  w^as  worshipping  in  the 
house  of  Nisroch  his  god,  that  Adrammelech  and  Sharezer  smote 
him  with  the  sword:  and  they  escaped  into  the  land  of  Ararat. 
And  Esar-haddon  his  son  reigned  in  his  stead. 

This  overw^helming  danger,  and  sudden  and  mysterious  deliver- 
ance, leave  a  powerful  impression  which  inspires  a  group  of  poems, 
two  of  which  follow. 

Sennacherib  Psalms 
God  our  Refuge  and  Strength 

God  is  our  refuge  and  strength, 
A  very  present  help  in  trouble. 
Therefore  will  we  not  fear,  though  the  earth  do  change, 

And  though  the  mountains  be  moved  in  the  heart  of  the  seas; 
Though  the  waters  thereof  roar  and  be  troubled. 
Though  the  mountains  shake  with  the  swelling  thereof. 
The  lord  of  hosts  is  with  us; 
The  God  of  Jacob  is  our  refuge. 

There  is  a  river,  the  streams  whereof  make  glad  the  city  of  God, 

The  holy  place  of  the  tabernacles  of  the  Most  High. 
God  is  in  the  midst  of  her;  she  shall  not  be  moved: 

God  shall  help  her  at  the  dawn  of  morning. 
The  nations  raged,  the  kingdoms  were  moved: 
He  uttered  his  voice,  the  earth  melted. 
The  lord  of  hosts  is  with  us; 
The  God  of  Jacob  is  our  refuge. 
103 


History  and  Story  -g> 

Come,  behold  the  works  of  the  Lord, 

What  desolations  he  hath  made  in  the  earth. 
He  maketh  wars  to  cease  unto  the  end  of  the  earth; 

He  breaketh  the  bow,  and  cutteth  the  spear  in  sunder; 

He  burneth  the  chariots  in  the  fire. 
Be  still,  and  know  that  I  am  God: 

I  will  be  exalted  among  the  nations, 

I  will  be  exalted  in  the  earth. 

The  lord  of  hosts  is  with  us; 
The  God  of  Jacob  is  our  refuge. 

Song  of  Deliverance 

Great  is  the  Lord,  and  highly  to  be  praised. 

In  the  city  of  our  God,  in  his  holy  mountain. 

Beautiful  in  elevation,  the  joy  of  the  whole  earth, 

Is  mount  Zion,  on  the  sides  of  the  north, 

The  city  of  the  great  King. 

God  hath  made  himself  known  in  her  palaces  for  a  refuge. 

For,  lo,  the  kings  assembled  themselves, 

They  passed  by  together. 

They  saw  it,  then  were  they  amazed; 

They  were  dismayed,  they  hasted  away. 

Trembling  took  hold  of  them  there;  pain,  as  of  a  woman  in  travail. 

As  with  the  east  wind  that  breaketh  the  ships  of  Tarshish. 

As  we  have  heard,  so  have  we  seen 

In  the  city  of  the  Lord  of  hosts,  in  the  city  of  our  God: 

God  will  establish  it  for  ever. 

We  have  thought  on  thy  lovingkindness,  O  God,  in  the  midst  of  thy 

temple. 
As  is  thy  name,  O  God,  so  is  thy  praise  unto  the  ends  of  the  earth: 
Thy  right  hand  is  full  of  righteousness. 

Let  mount  Zion  be  glad,  let  the  daughters  of  Judah  rejoice,  because 

of  thy  judgements. 
Walk  about  Zion,  and  go  round  about  her: 

104 


§  Judah  as  the  Chosen  People 

Tell  the  towers  thereof,  mark  ye  well  her  bulwarks,  consider  her 

palaces; 
That  ye  may  tell  it  to  the  generation  following. 
For  this  God  is  our  God  for  ever  and  ever: 
He  will  be  our  guide  even  unto  death. 

Hezekiah  is  succeeded  by  Manasseh,  a  wicked  ruler,  who  in 
captivity  repents,*  and  returns  to  work  good.  In  time  we  reach  the 
great  reign  of  Josiah,  chief  of  the  reforming  kings.  The  main  inci- 
dent of  his  time  is  the  accidental  discovery,  made  during  the  repair- 
ing of  the  Temple,  of  a  "book  of  the  law,"  which  is  really  the  Book 
of  Deuteronomy,  already  treated.  The  contrast  between  the  Book 
of  the  Covenant,  as  it  appears  in  Deuteronomy,  and  the  life  of  Judah 
at  the  time  of  its  discovery,  produces  a  religious  shock,  and  leads 
to  a  religious  revival  and  renewal  of  the  covenant  with  God. 

And  the  king  sent,  and  they  gathered  unto  him  all  the  elders 
of  Judah  and  of  Jerusalem.  And  the  king  went  up  to  the 
house  of  the  Lord,  and  all  the  men  of  Judah  and  all  the  inhabi- 
tants of  Jerusalem  with  him,  and  the  priests,  and  the  prophets, 
and  all  the  people,  both  small  and  great:  and  he  read  in  their 
ears  all  the  words  of  the  book  of  the  covenant  which  was 
found  in  the  house  of  the  Lord.  And  the  king  stood  by  the 
pillar,  and  made  a  covenant  before  the  Lord,  to  walk  after 
the  Lord,  and  to  keep  his  commandments,  and  his  testimonies, 
and  his  statutes,  with  all  his  heart,  and  all  his  soul,  to  con- 
firm the  words  of  this  covenant  that  were  written  in  this  book: 
and  all  the  people  stood  to  the  covenant.  And  the  king 
commanded  Hilkiah  the  high  priest,  and  the  priests  of  the 
second  order,  and  the  keepers  of  the  door,  to  bring  forth  out  of 
the  temple  of  the  Lord  all  the  vessels  that  were  made  for  Baal, 
and  for  the  Asherah,  and  for  all  the  host  of  heaven:  and  he 
burned  them  without  Jerusalem  in  the  fields  of  Kidron,  and 
carried  the  ashes  of  them  unto  Beth-el.  And  he  put  down  the 
idolatrous  priests,  whom  the  kings  of  Judah  had  ordained  to 
burn  incense  in  the  high  places  in  the  cities  of  Judah,  and  in  the 

*  This  however  appears  only  in  the  Books  of  Chronicles,  and  is  one  of  the  re- 
markable differences  between  these  and  the  Books  of  Kings.   [Below,  pp.  141-3.] 


History  and  Story  ^ 

places  round  about  Jerusalem;  them  also  that  burned  incense 
unto  Baal,  to  the  sun,  and  to  the  moon,  and  to  the  planets,  and 
to  all  the  host  of  heaven. 

The  reform,  however  thorough,  is  only  temporary;  but  the 
spirit  of  Deuteronomy  becomes  a  force  affecting  all  subsequent 
prophetic  literature.  A  series  of  evil  kings  succeed.  Finally,  we 
have  the  Fall  of  Judah,  corresponding  in  detail  to  the  Fall  of  Israel; 
and  Assyrian  forces  carry  away  the  people  of  Judah  into  the  far 
east. 


io6 


THE  CAPTIVITY  AND  RETURN 

STORIES   AND   SONGS   OF  THE   CAPTIVITY 

The  Old  Testament  gives  no  historic  outUne  of  the  Captivity; 
yet  the  life  of  the  ])eriod  is  brought  home  to  us  in  songs,  and  stories, 
from  the  collected  literature  of  Israel.  Especially  noticeable  are 
the  Stories  of  Babylonian  Captives  in  the  prophetic  Book  of  Daniel; 
and  the  Story  of  Esther  which  makes  a  se]:)arate  book  of  the 
Bible.  One  of  the  chief  books  of  the  Pro])hets,  that  of  Ezekiel, 
pictures  a  colony  of  captives  by  the  River  Chebar. 

National  Hymn  of  the  Captivity 
l^allelufal) 

O  give  thanks  unto  the  Lord;  for  he  is  good: 

For  his  mercy  endureth  for  ever. 
Who  can  utter  the  mighty  acts  of  the  Lord, 

Or  shew  forth  all  his  ])raise? 
Blessed  are  they  that  kee])  judgement, 

And  he  that  doeth  righteousness  at  all  times. 
Remember  me,  O  Lord,  with  the  favour  that  thou  bearest  unto  thy 
people; 

O  visit  me  with  thy  salvation: 
That  I  may  see  the  prosperity  of  thy  chosen, 

That  I  may  rejoice  in  the  gladness  of  thy  nation, 

That  I  may  glory  with  thine  inheritance. 

We  have  sinned  with  our  fathers. 
We  have  committed  iniquity,  we  have  done  wickedly. 
Our  fathers  understood  not  thy  wonders  in  Egypt; 
They  remembered  not  the  multitude  of  thy  mercies; 
But  were  rebellious  at  the  sea,  even  at  the  Red  Sea. 

Nevertheless  he  saved  them  for  his  name's  sake. 
That  he  might  make  his  mighty  power  to  be  known. 

107 


History  and  Story  § 

He  rebuked  the  Red  Sea  also,  and  it  was  dried  up: 

So  he  led  them  through  the  depths,  as  through  a  wilderness. 

And  he  saved  them  from  the  hand  of  him  that  hated  them, 

And  redeemed  them  from  the  hand  of  the  enemy. 

And  the  waters  covered  their  adversaries: 

There  was  not  one  of  them  left. 

Then  believed  they  his  words; 

They  sang  his  praise. 

They  soon  forgat  his  works; 

They  waited  not  for  his  counsel: 

But  lusted  exceedingly  in  the  wilderness, 

And  tempted  God  in  the  desert. 

And  he  gave  them  their  request; 

But  sent  leanness  into  their  soul. 

They  envied  Moses  also  in  the  camp. 

And  Aaron  the  saint  of  the  Lord. 

The  earth  opened  and  swallowed  up  Dathan, 

And  covered  the  company  of  Abiram. 

And  a  fire  was  kindled  in  their  company; 

The  flame  burned  up  the  wdcked. 

They  made  a  calf  in  Horeb, 

And  worshipped  a  molten  image. 

Thus  they  changed  their  glory 

For  the  likeness  of  an  ox  that  eateth  grass. 

They  forgat  God  their  saviour. 

Which  had  done  great  things  in  Egypt; 

Wondrous  works  in  the  land  of  Ham, 

And  terrible  things  by  the  Red  Sea. 

Therefore  he  said  that  he  would  destroy  them, 

Had  not  Moses  his  chosen  stood  before  him  in  the  breach, 

To  turn  away  his  wrath,  lest  he  should  destroy  them. 

Yea,  they  despised  the  pleasant  land, 
They  believed  not  his  word; 
But  murmured  in  their  tents, 
And  hearkened  not  unto  the  voice  of  the  Lord. 
1 08 


§  The  Captivity 

Therefore  he  lifted  up  his  hand  unto  them, 

That  he  would  overthrow  them  in  the  wilderness: 

And  that  he  would  overthrow  their  seed  among  the  nations, 

And  scatter  them  in  the  lands. 

They  joined  themselves  also  unto  Baal-peor, 

And  ate  the  sacrifices  of  the  dead. 

Thus  they  j^rovoked  him  to  an<2;er  with  their  doings; 

And  the  plague  brake  in  upon  them. 

Then  stood  up  Phinehas,  and  executed  judgement: 
And  so  the  plague  was  stayed. 
And  that  was  counted  unto  him  for  righteousness, 
Unto  all  generations  for  evermore. 

They  angered  him  also  at  the  waters  of  Meribah, 

So  that  it  went  ill  mth  Moses  for  their  sakes: 

Because  they  were  rebellious  against  his  spirit, 

And  he  spake  unadvisedly  with  his  lips. 

They  did  not  destroy  the  peoples, 

As  the  Lord  commanded  them: 

But  mingled  themselves  with  the  nations. 

And  learned  their  works: 

And  they  served  their  idols; 

Which  became  a  snare  unto  them: 

Yea,  they  sacrificed  their  sons  and  their  daughters  unto  de- 
mons, 

And  shed  innocent  blood,  even  the  blood  of  their  sons  and  of 
their  daughters. 

Whom  they  sacrificed  unto  the  idols  of  Canaan; 

And  the  land  was  j^oUuted  with  blood. 

Thus  were  they  defiled  with  their  works, 

And  went  a  whoring  in  their  doings. 

Therefore  was  the  wrath  of  the  Lord  kindled  against  his  people, 
And  he  abhorred  his  inheritance. 
And  he  gave  them  into  the  hand  of  the  nations; 
And  they  that  hated  them  ruled  over  them. 
Their  enemies  also  o])pressed  them, 
And  they  were  brought  into  subjection  under  their  hand. 

109 


History  and  Story  -g> 

Many  times  did  he  deliver  them; 

But  they  were  rebellious  in  their  counsel, 

And  were  brought  low  in  their  iniquity. 

Nevertheless  he  regarded  their  distress, 

When  he  heard  their  cry: 

And  he  remembered  for  them  his  covenant. 

And  repented  according  to  the  multitude  of  his  mercies. 

He  made  them  also  to  be  pitied 

Of  all  those  that  carried  them  captives. 

Save  us,  O  Lord  our  God, 

And  gather  us  from  among  the  nations, 
To  give  thanks  unto  thy  holy  name. 

And  to  triumph  in  thy  praise. 

Elegy:  Babylon  and  Jerusalem 

I 
By  the  rivers  of  Babylon, 
There  we  sat  down,  yea,  we  wept, 

When  we  remembered  Zion. 
Upon  the  willows  in  the  midst  thereof 
We  hanged  up  our  harps. 

For  there  they  that  led  us  captive  required  of  us  songs, 
And  they  that  wasted  us  required  of  us  mirth: 

^  Sing  us  one  of  the  songs  of  Zion.' 
How  shall  we  sing  the  Lord's  song 
In  a  strange  land? 

II 
If  I  forget  thee,  O  Jerusalem, 
Let  my  right  hand  forget  her  cunning; 

Let  my  tongue  cleave  to  the  roof  of  my  mouth, 

If  I  remember  thee  not; 

If  I  prefer  not  Jerusalem  above  my  chief  joy. 

Remember,  O  Lord,  against  the  children  of  Edom  the  day  of 
Jerusalem; 


<§-  The  Captivity 

Who  said,  Rase  it,  rase  it,  even  to  the  foundation  thereof. 
O  daughter  of  Babylon,  that  art  to  be  destroyed, 
Happy  shall  he  be,  that  rewardeth  thee  as  thou  hast  served 

us; 
Happy  shall  he  be,  that  taketh  and  dasheth  thy  little  ones 
against  the  rock. 

Elegy:  Jerusalem  in  Heaps 

O  God,  the  heathen  are  come  into  thine  inheritance; 

Thy  holy  temple  have  they  defiled; 

They  have  laid  Jerusalem  on  heaps. 
The  dead  bodies  of  thy  servants  have  they  given  to  be  meat  unto 
the  fowls  of  the  heaven. 

The  flesh  of  thy  saints  unto  the  beasts  of  the  earth. 
Their  blood  have  they  shed  like  water  round  about  Jerusalem; 

And  there  was  none  to  bury  them. 
We  are  become  a  reproach  to  our  neighboursj 

A  scorn  and  derision  to  them  that  are  round  about  us. 

How  long,  O  Lord,  wilt  thou  be  angry  for  ever? 

Shall  thy  jealousy  burn  like  fire? 
Pour  out  thy  wrath  upon  the  heathen  that  know  thee  not, 

And  upon  the  kingdoms  that  call  not  upon  thy  name. 
For  they  have  devoured  Jacob, 

And  laid  waste  his  habitation. 

Remember  not  against  us  the  iniquities  of  our  forefathers: 
Let  thy  tender  mercies  speedily  prevent  us: 

For  we  are  brought  very  low. 
Help  us,  O  God  of  our  salvation. 

For  the  glory  of  thy  name: 
And  deliver  us,  and  purge  away  our  sins, 

For  thy  name's  sake. 

Wherefore  should  the  heathen  say,  Where  is  their  God? 

Let  the  revenging  of  the  blood  of  thy  servants  which  is  shed 
Be  known  among  the  heathen  in  our  sight. 


History  and  Story  ^ 

Let  the  sighing  of  the  prisoner  come  before  thee; 

According  to  the  greatness  of  thy  power  preserve  thou  those 
that  are  appointed  to  death; 
And  render  unto  our  neighbours  sevenfold  into  their  bosom 

Their  reproach,  wherewith  they  have  reproached  thee,  O  Lord. 
So  we  thy  people  and  sheep  of  thy  pasture  will  give  thee  thanks  for 
ever: 
We  will  shew  forth  thy  praise  to  all  generations. 

Stories  of  the  Captives  in  Babylon 
The  Burning  Fiery  Furnace 

Nebuchadnezzar  the  king  made  an  image  of  gold,  whose  height 
was  threescore  cubits,  and  the  breadth  thereof  six  cubits:  he  set  it 
up  in  the  plain  of  Dura,  in  the  province  of  Babylon.  Then  Nebu- 
chadnezzar the  king  sent  to  gather  together  the  satraps,  the  dep- 
uties, and  the  governors,  the  judges,  the  treasurers,  the  counsel- 
lors, the  sheriffs,  and  all  the  rulers  of  the  provinces,  to  come  to  the 
dedication  of  the  image  which  Nebuchadnezzar  the  king  had  set  up. 
Then  the  satraps,  the  deputies,  and  the  governors,  the  judges, 
the  treasurers,  the  counsellors,  the  sheriffs,  and  all  the  rulers  of  the 
provinces,  were  gathered  together  unto  the  dedication  of  the  image 
that  Nebuchadnezzar  the  king  had  set  up;  and  they  stood  before 
the  image  that  Nebuchadnezzar  had  set  up.  Then  the  herald  cried 
aloud.  To  you  it  is  commanded,  O  peoples,  nations,  and  languages, 
that  at  what  time  ye  hear  the  sound  of  the  cornet,  flute,  harp,  sack- 
but,  psaltery,  dulcimer,  and  all  kinds  of  music,  ye  fall  down  and 
worship  the  golden  image  that  Nebuchadnezzar  the  king  hath  set 
up:  and  whoso  falleth  not  down  and  worshippeth  shall  the  same 
hour  be  cast  into  the  midst  of  a  burning  fiery  furnace.  Therefore 
at  that  time,  when  all  the  peoples  heard  the  sound  of  the  cornet, 
flute,  harp,  sackbut,  psaltery,  and  all  kinds  of  music,  all  the  peoples, 
the  nations,  and  the  languages,  fell  down  and  worshipped  the 
golden  image  that  Nebuchadnezzar  the  king  had  set  up. 

Wherefore  at  that  time  certain  Chaldeans  came  near,  and 
brought  accusation  against  the  Jews.  They  answered  and  said  to 
Nebuchadnezzar  the  king:  O  king,  live  for  ever.  Thou,  O  king, 
hast  made  a  decree,  that  every  man  that  shall  hear  the  sound  of  the 


^  The  Captivity 

cornet,  flute,  harp,  sackbut,  psaltery,  and  dulcimer,  and  all  kinds  of 
music,  shall  fall  down  and  worship  the  golden  image:  and  whoso 
falleth  not  down  and  worshippeth,  shall  be  cast  into  the  midst  of  a 
burning  fiery  furnace.  There  are  certain  Jews  whom  thou  hast 
appointed  over  the  affairs  of  the  province  of  Babylon,  Shadrach, 
Meshach,  and  Abed-nego;  these  men,  O  king,  have  not  regarded 
thee:  they  serve  not  thy  gods,  nor  w^orship  the  golden  image  which 
thou  hast  set  up.  Then  Nebuchadnezzar  in  his  rage  and  fury  com- 
manded to  bring  Shadrach,  Meshach,  and  Abed-nego.  Then  they 
brought  these  men  before  the  king.  Nebuchadnezzar  answered  and 
said  unto  them,  Is  it  of  purpose,  O  Shadrach,  Meshach,  and  Abed- 
nego,  that  ye  serve  not  my  god,  nor  worship  the  golden  image  which 
I  have  set  up?  Now  if  ye  be  ready  that  at  what  time  ye  hear  the 
sound  of  the  cornet,  flute,  harp,  sackbut,  psaltery,  and  dulcimer,  and 
all  kinds  of  music,  ye  fall  down  and  worship  the  image  w^hich  I  have 
made,  well :  but  if  ye  worship  not,  ye  shall  be  cast  the  same  hour  into 
the  midst  of  a  burning  fiery  furnace;  and  who  is  that  god  that  shall 
deliver  you  out  of  my  hands?  Shadrach,  Meshach,  and  Abed-nego, 
answered  and  said  to  the  king,  O  Nebuchadnezzar,  we  have  no  need 
to  answer  thee  in  this  matter.  If  it  be  so,  our  God  whom  we  serve 
is  able  to  deliver  us  from  the  burning  fiery  furnace;  and  he  will  de- 
liver us  out  of  thine  hand,  O  king.  But  if  not,  be  it  known  unto  thee, 
O  king,  that  we  will  not  serve  thy  gods,  nor  worship  the  golden 
image  which  thou  hast  set  up.  Then  was  Nebuchadnezzar  full  of 
fury,  and  the  form  of  his  \isage  was  changed  against  Shadrach, 
Meshach,  and  Abed-nego :  therefore  he  spake,  and  commanded  that 
they  should  heat  the  furnace  seven  times  more  than  it  was  wont 
to  be  heated.  And  he  commanded  certain  mighty  men  that  were 
in  his  army  to  bind  Shadrach,  Meshach,  and  Abed-nego,  and  to  cast 
them  into  the  burning  fiery  furnace.  Then  these  men  were  bound 
in  their  hosen,  their  tunics,  and  their  mantles,  and  their  other 
garments,  and  were  cast  into  the  midst  of  the  burning  fiery  furnace. 
Therefore  because  the  king's  commandment  was  urgent,  and  the 
furnace  exceeding  hot,  the  flame  of  the  fire  slew  those  men  that 
took  up  Shadrach,  Meshach,  and  Abed-nego.  And  these  three  men, 
Shadrach,  Meshach,  and  Abed-nego,  fell  down  bound  into  the  midst 
of  the  burning  fiery  furnace. 
Then  Nebuchadnezzar  the  king  was  astonied,  and  rose  up  in 

113 


History  and  Story  g> 

haste:  he  spake  and  said  unto  his  counsellors,  Did  not  we  cast  three 
men  bound  into  the  midst  of  the  fire?  They  answered  and  said  unto 
the  king,  True,  O  king.  He  answered  and  said,  Lo,  I  see  four  men 
loose,  walking  in  the  midst  of  the  fire,  and  they  have  no  hurt;  and  the 
aspect  of  the  fourth  is  like  a  son  of  the  gods.  Then  Nebuchadnezzar 
came  near  to  the  mouth  of  the  burning  fiery  furnace:  he  spake  and 
said,  Shadrach,  Meshach,  and  Abed-nego,  ye  servants  of  the  Most 
High  God,  come  forth,  and  come  hither.  Then  Shadrach,  Meshach, 
and  Abed-nego,  came  forth  out  of  the  midst  of  the  fire.  And  the 
satraps,  the  deputies,  and  the  governors,  and  the  king's  counsellors, 
being  gathered  together,  saw  these  men,  that  the  fire  had  no  power 
upon  their  bodies,  nor  was  the  hair  of  their  head  singed,  neither 
were  their  hosen  changed,  nor  had  the  smell  of  fire  passed  on  them. 
Nebuchadnezzar  spake  and  said:  Blessed  be  the  God  of  Shadrach, 
Meshach,  and  Abed-nego,  who  hath  sent  his  angel,  and  delivered 
his  servants  that  trusted  in  him,  and  have  changed  the  king's  word, 
and  have  yielded  their  bodies,  that  they  might  not  serve  nor  wor- 
ship any  god,  except  their  own  God.  Therefore  I  make  a  decree, 
that  every  people,  nation,  and  language,  which  speak  any  thing 
amiss  against  the  God  of  Shadrach,  Meshach,  and  Abed-nego,  shall 
be  cut  in  pieces,  and  their  houses  shall  be  made  a  dunghill:  because 
there  is  no  other  god  that  is  able  to  deliver  after  this  sort.  Then  the 
king  promoted  Shadrach,  Meshach,  and  Abed-nego,  in  the  province 
of  Babylon. 

The  Dream  of  the  Tree  that  was  cut  down 

'Nebuchadnezzar  the  king,  unto  all  the  peoples,  nations,  and 
languages,  that  dwell  in  all  the  earth:  peace  be  multiplied  unto  you. 
It  hath  seemed  good  unto  me  to  shew  the  signs  and  wonders  that 
the  Most  High  God  hath  wrought  toward  me.  How  great  are  his 
signs!  and  how  mighty  are  his  wonders!  his  kingdom  is  an  everlast- 
ing kingdom,  and  his  dominion  is  from  generation  to  generation. 

'  I  Nebuchadnezzar  was  at  rest  in  mine  house,  and  flourishing  in 
my  palace.  I  saw  a  dream  which  made  me  afraid;  and  the  thoughts 
upon  my  bed  and  the  visions  of  my  head  troubled  me.  Therefore 
made  I  a  decree  to  bring  in  all  the  wise  men  of  Babylon  before  me, 
that  they  might  make  known  unto  me  the  interpretation  of  the 
dream.   Then  came  in  the  magicians,  the  enchanters,  the  Chaldeans, 

114 


<§-  The  Captivity 

and  the  soothsayers:  and  I  told  the  dream  before  them;  but  they 
did  not  make  known  unto  me  the  interpretation  thereof.  But  at 
the  last  Daniel  came  in  before  me,  whose  name  was  Belteshazzar, 
according  to  the  name  of  my  god,  and  in  whom  is  the  spirit  of  the 
holy  gods:  and  I  told  the  dream  before  him,  saying,  O  Belteshazzar, 
master  of  the  magicians,  because  I  know  that  the  spirit  of  the  holy 
gods  is  in  thee,  and  no  secret  troubleth  thee,  tell  me  the  visions  of 
my  dream  that  I  have  seen,  and  the  interpretation  thereof. 

'  Thus  were  the  visions  of  my  head  upon  my  bed:  I  saw,  and  be- 
hold a  tree  in  the  midst  of  the  earth,  and  the  height  thereof  was 
great.  The  tree  grew,  and  was  strong,  and  the  height  thereof  reached 
unto  heaven,  and  the  sight  thereof  to  the  end  of  all  the  earth.  The 
leaves  thereof  were  fair,  and  the  fruit  thereof  much,  and  in  it  was 
meat  for  all:  the  beasts  of  the  field  had  shadow  under  it,  and  the 
fowls  of  the  heaven  dwelt  in  the  branches  thereof,  and  all  flesh  was 
fed  of  it.  I  saw  in  the  visions  of  my  head  upon  my  bed,  and,  behold, 
a  watcher  and  an  holy  one  came  down  from  heaven.  He  cried  aloud, 
and  said  thus:  "Hew  down  the  tree,  and  cut  off  his  branches,  shake 
off  his  leaves,  and  scatter  his  fruit :  let  the  beasts  get  away  from 
under  it,  and  the  fowls  from  his  branches.  Nevertheless  leave  the 
stump  of  his  roots  in  the  earth,  even  with  a  band  of  iron  and  brass,  in 
the  tender  grass  of  the  field;  and  let  it  be  wet  with  the  dew  of  heaven, 
and  let  his  portion  be  with  the  beasts  in  the  grass  of  the  earth:  let 
his  heart  be  changed  from  man's,  and  let  a  beast's  heart  be  given 
unto  him;  and  let  seven  times  pass  over  him:  to  the  intent  that  the 
living  may  know  that  the  Most  High  ruleth  in  the  kingdom  of  men, 
and  giveth  it  to  whomsoever  he  will  and  setteth  up  over  it  the  low- 
est of  men."  This  dream  I  king  Nebuchadnezzar  have  seen:  and 
thou,  O  Belteshazzar,  declare  the  interpretation,  forasmuch  as  all 
the  wise  men  of  my  kingdom  are  not  able  to  make  known  unto  me 
the  interpretation;  but  thou  art  able,  for  the  spirit  of  the  holy  gods 
is  in  thee. 

'  Then  Daniel,  whose  name  was  Belteshazzar,  was  astonied  for 
a  while,  and  his  thoughts  troubled  him.  The  king  answered  and 
said,  Belteshazzar,  let  not  the  dream,  or  the  interpretation,  trouble 
thee.  Belteshazzar  answered  and  said.  My  lord,  the  dream  be  to 
them  that  hate  thee,  and  the  interpretation  thereof  to  thine  ad- 
versaries.   The  tree  that  thou  sawest,  which  grew,  and  was  strong, 

115 


History  and  Story  g> 

whose  height  reached  unto  the  heaven,  and  the  sight  thereof  to  all 
the  earth;  whose  leaves  were  fair,  and  the  fruit  thereof  much,  and 
in  it  was  meat  for  all;  under  which  the  beasts  of  the  field  dwelt,  and 
upon  whose  branches  the  fowls  of  the  heaven  had  their  habitation; 
it  is  thou,  O  king,  that  art  grown  and  become  strong :  for  thy  great- 
ness is  grown,  and  reacheth  unto  heaven,  and  thy  dominion  to  the 
end  of  the  earth.  And  whereas  the  king  saw  a  watcher  and  an  holy 
one  coming  down  from  heaven,  and  saying.  Hew  down  the  tree,  and 
destroy  it;  nevertheless  leave  the  stump  of  the  roots  thereof  in  the 
earth,  even  with  a  band  of  iron  and  brass,  in  the  tender  grass  of  the 
field;  and  let  it  be  wet  with  the  dew  of  heaven,  and  let  his  portion  be 
with  the  beasts  of  the  field,  till  seven  times  pass  over  him;  this  is 
the  interpretation,  O  king,  and  it  is  the  decree  of  the  Most  High, 
which  is  come  upon  my  lord  the  king:  that  thou  shalt  be  driven  from 
men,  and  thy  dw^eUing  shall  be  with  the  beasts  of  the  field,  and  thou 
shalt  be  made  to  eat  grass  as  oxen,  and  shalt  be  wet  with  the  dew  of 
heaven,  and  seven  times  shall  pass  over  thee;  till  thou  know  that 
the  Most  High  ruleth  in  the  kingdom  of  men,  and  giveth  it  to 
whomsoever  he  will.  And  whereas  they  commanded  to  leave  the 
stump  of  the  tree  roots;  thy  kingdom  shall  be  sure  unto  thee,  after 
that  thou  shalt  have  known  that  the  heavens  do  rule.  Wherefore, 
O  king,  let  my  counsel  be  acceptable  unto  thee,  and  break  off  thy 
sins  by  righteousness,  and  thine  iniquities  by  shewing  mercy  to  the 
poor;  if  there  may  be  a  lengthening  of  thy  tranquilUty. 

'AH  this  came  upon  the  king  Nebuchadnezzar.  At  the  end  of 
twelve  months  he  was  walking  in  the  royal  palace  of  Babylon.  The 
king  spake  and  said.  Is  not  this  great  Babylon,  which  I  have  built 
for  the  royal  dwelhng  place,  by  the  might  of  my  power  and  for  the 
glory  of  my  majesty?  While  the  word  was  in  the  king's  mouth, 
there  fell  a  voice  from  heaven,  saying:  "O  king  Nebuchadnezzar,  to 
thee  it  is  spoken:  the  kingdom  is  departed  from  thee.  And  thou 
shalt  be  driven  from  men,  and  thy  dwelling  shall  be  with  the 
beasts  of  the  field;  thou  shalt  be  made  to  eat  grass  as  oxen,  and 
seven  times  shall  pass  over  thee;  until  thou  know  that  the  Most 
High  ruleth  in  the  kingdom  of  men,  and  giveth  it  to  whomsoever  he 
will. "  The  same  hour  was  the  thing  fulfilled  upon  Nebuchadnez- 
zar: and  he  was  driven  from  men,  and  did  eat  grass  as  oxen,  and  his 
body  was  wet  with  the  dew  of  heaven,  till  his  hair  was  grown  like 

ii6 


<g  The  Captivity 

eagles'  feathers,  and  his  nails  like  birds'  claws.  And  at  the  end  of 
the  days  I  Nebuchadnezzar  lifted  up  mine  eyes  unto  heaven,  and 
mine  understanding  returned  unto  me,  and  I  blessed  the  Most  High, 
and  I  praised  and  honoured  him  that  liveth  for  ever;  for  his  domin- 
ion is  an  everlasting  dominion,  and  his  kingdom  from  generation 
to  generation:  and  all  the  inhabitants  of  the  earth  are  reputed  as 
nothing:  and  he  doeth  according  to  his  will  in  the  army  of  heaven, 
and  among  the  inhabitants  of  the  earth :  and  none  can  stay  his  hand, 
or  say  unto  him.  What  doest  thou?  At  the  same  time  mine  un- 
derstanding returned  unto  me;  and  for  the  glory  of  my  kingdom, 
my  majesty  and  brightness  returned  unto  me;  and  my  counsellors 
and  my  lords  sought  unto  me;  and  I  was  established  in  my  king- 
dom, and  excellent  greatness  was  added  unto  me. 

'  Now  I  Nebuchadnezzar  praise  and  extol  and  honour  the  King  of 
heaven;  for  all  his  works  are  truth,  and  his  ways  judgement:  and 
those  that  walk  in  pride  he  is  able  to  abase.' 

Belshazzar^s   Feast 

Belshazzar  the  king  made  a  great  feast  to  a  thousand  of  his  lords, 
and  drank  wine  before  the  thousand.  Belshazzar,  whiles  he  tasted 
the  wine,  commanded  to  bring  the  golden  and  silver  vessels  which 
Nebuchadnezzar  his  father  had  taken  out  of  the  temple  which  was  in 
Jerusalem;  that  the  king  and  his  lords  might  drink  therein.  Then 
they  brought  the  golden  vessels  that  were  taken  out  of  the  temple 
of  the  house  of  God  which  was  at  Jerusalem;  and  the  king  and  his 
lords  drank  in  them.  They  drank  wine,  and  praised  the  gods  of 
gold,  and  of  silver,  of  brass,  of  iron,  of  wood,  and  of  stone.  In  the 
same  hour  came  forth  the  fingers  of  a  man's  hand,  and  wrote  over 
against  the  candlestick  upon  the  plaister  of  the  wall  of  the  king's 
palace:  and  the  king  saw  the  part  of  the  hand  that  wrote.  Then 
the  king's  countenance  was  changed  in  him,  and  his  thoughts 
troubled  him;  and  the  joints  of  his  loins  were  loosed,  and  his  knees 
smote  one  against  another.  The  king  cried  aloud  to  bring  in  the 
enchanters,  the  Chaldeans,  and  the  soothsayers.  The  king  spake 
and  said  to  the  wise  men  of  Babylon,  Whosoever  shall  read  this 
writing,  and  shew  me  the  interpretation  thereof,  shall  be  clothed 
with  purple,  and  have  a  chain  of  gold  about  his  neck,  and  shall  rule 

117 


History  and  Story  § 

as  one  of  three  in  the  kingdom.  Then  came  in  all  the  king's  wise 
men:  but  they  could  not  read  the  writing,  nor  make  known  to  the 
king  the  interpretation.  Then  was  king  Belshazzar  greatly  troubled, 
and  his  countenance  was  changed  in  him,  and  his  lords  were  per- 
plexed. 

Now  the  queen  by  reason  of  the  words  of  the  king  and  his  lords 
came  into  the  banquet  house:  the  queen  spake  and  said:  O  king, 
live  for  ever;  let  not  thy  thoughts  trouble  thee,  nor  let  thy  counte- 
nance be  changed:  there  is  a  man  in  thy  kingdom,  in  whom  is  the 
spirit  of  the  holy  gods;  and  in  the  days  of  thy  father  light  and  under- 
standing and  wisdom,  like  the  wisdom  of  the  gods,  was  found  in  him: 
and  the  king  Nebuchadnezzar  thy  father,  the  king,  I  say,  thy 
father,  made  him  master  of  the  magicians,  enchanters,  Chaldeans, 
and  soothsayers;  forasmuch  as  an  excellent  spirit,  and  knowledge, 
and  understanding,  interpreting  of  dreams,  and  shewing  of  dark 
sentences,  and  dissolving  of  doubts,  were  found  in  the  same  Daniel, 
whom  the  king  named  Belteshazzar.  Now  let  Daniel  be  called,  and 
he  will  shew  the  interpretation. 

Then  was  Daniel  brought  in  before  the  king.  The  king  spake  and 
said  unto  Daniel,  Art  thou  that  Daniel,  which  art  of  the  children  of 
the  captivity  of  Judah,  whom  the  king  my  father  brought  out  of 
Judah?  I  have  heard  of  thee,  that  the  spirit  of  the  gods  is  in  thee, 
and  that  light  and  understanding  and  excellent  wisdom  is  found  in 
thee.  And  now  the  wise  men,  the  enchanters,  have  been  brought  in 
before  me,  that  they  should  read  this  \mting,  and  make  known  unto 
me  the  interpretation  thereof:  but  they  could  not  shew  the  interpre- 
tation of  the  thing.  But  I  have  heard  of  thee,  that  thou  canst  give 
interpretations,  and  dissolve  doubts:  now  if  thou  canst  read  the 
writing,  and  make  known  to  me  the  interpretation  thereof,  thou 
shalt  be  clothed  with  purple,  and  have  a  chain  of  gold  about  thy 
neck,  and  shalt  rule  as  one  of  three  in  the  kingdom.  Then  Daniel 
answered  and  said  before  the  king:  Let  thy  gifts  be  to  thyself,  and 
give  thy  rewards  to  another;  nevertheless  I  wdll  read  the  wTiting 
unto  the  king,  and  make  known  to  him  the  interpretation.  O  thou 
king,  the  Most  High  God  gave  Nebuchadnezzar  thy  father  the 
kingdom,  and  greatness,  and  glory,  and  majesty:  and  because  of  the 
greatness  that  he  gave  him,  all  the  peoples,  nations,  and  languages 
trembled  and  feared  before  him :  whom  he  would  he  slew,  and  whom 

ii8 


<§-  The  Captivity 

he  would  he  kept  aUve;  and  whom  he  would  he  raised  up,  and  whom 
he  would  he  put  down.  But  when  his  heart  was  lifted  up,  and  his 
spirit  was  hardened  that  he  dealt  proudly,  he  was  deposed  from  his 
kingly  throne,  and  they  took  his  glory  from  him:  and  he  was  driven 
from  the  sons  of  men;  and  his  heart  was  made  like  the  beasts,  and 
his  dwelling  was  with  the  wild  asses;  he  was  fed  wdth  grass  like  oxen, 
and  his  body  was  wet  with  the  dew  of  heaven:  until  he  knew  that 
the  Most  High  God  ruleth  in  the  kingdom  of  men,  and  that  he  set- 
teth  up  over  it  whomsoever  he  will.  And  thou  his  son,  O  Belshaz- 
zar,  hast  not  humbled  thine  heart,  though  thou  knewest  all  this: 
but  hast  lifted  up  thyself  against  the  Lord  of  heaven;  and  they  have 
brought  the  vessels  of  his  house  before  thee,  and  thou  and  thy  lords 
have  drunk  wdne  in  them;  and  thou  hast  praised  the  gods  of  silver, 
and  gold,  of  brass,  iron,  wood,  and  stone,  which  see  not,  nor  hear, 
nor  know:  and  the  God  in  whose  hand  thy  breath  is,  and  whose  are 
all  thy  ways,  hast  thou  not  glorified:  then  w^as  the  part  of  the  hand 
sent  from  before  him,  and  this  writing  was  inscribed.  And  this  is 
the  writing  that  was  inscribed:  * 


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This  is  the  interpretation  of  the  thing: — 

MENE 

God  hath  numbered  thy  kingdom: 
And  brought  it  to  an  end! 

TEKEL 

Thou  art  weighed  in  the  balances: 
And  art  found  wanting! 

*  Daniel  reads  down,  up,  down:  instead  of  across.    See  note  on  page  482. 

119 


History  and  Story  § 

PERES 

Thy  kingdom  is  divided: 

And  given  to  the  Medes  and  Persians! 

Then  commanded  Belshazzar,  and  they  clothed  Daniel  with 
purple,  and  put  a  chain  of  gold  about  his  neck,  and  made  proclama- 
tion concerning  him,  that  he  should  rule  as  one  of  three  in  the  king- 
dom. In  that  night  Belshazzar  the  Chaldean  king  was  slain,  and 
Darius  the  Mede  received  the  kingdom. 

Daniel  in  the  Den  of  Lions 

It  pleased  Darius  to  set  over  the  kingdom  an  hundred  and  twenty 
satraps,  which  should  be  throughout  the  whole  kingdom;  and  over 
them  three  presidents,  of  whom  Daniel  was  one;  that  these  satraps 
might  give  account  unto  them,  and  that  the  king  should  have  no 
damage.  Then  this  Daniel  was  distinguished  above  the  presidents 
and  the  satraps,  because  an  excellent  spirit  was  in  him;  and  the 
king  thought  to  set  him  over  the  whole  realm. 

Then  the  presidents  and  the  satraps  sought  to  find  occasion 
against  Daniel  as  touching  the  kingdom;  but  they  could  find  none 
occasion  nor  fault;  forasmuch  as  he  was  faithful,  neither  was  there 
any  error  or  fault  found  in  him.  Then  said  these  men,  We  shall  not 
find  any  occasion  against  this  Daniel,  except  we  find  it  against  him 
concerning  the  law  of  his  God.  Then  these  presidents  and  satraps  as- 
sembled together  to  the  king,  and  said  thus  unto  him:  King  Darius, 
live  for  ever.  All  the  presidents  of  the  kingdom,  the  deputies  and 
the  satraps,  the  counsellors  and  the  governors,  have  consulted 
together  to  establish  a  royal  statute,  and  to  make  a  strong  interdict, 
that  whosoever  shall  ask  a  petition  of  any  god  or  man  for  thirty  days, 
save  of  thee,  O  king,  he  shall  be  cast  into  the  den  of  lions.  Now,  O 
king,  establish  the  interdict,  and  sign  the  writing,  that  it  be  not 
changed,  according  to  the  law  of  the  Medes  and  Persians,  w^hich 
altereth  not.  Wherefore  king  Darius  signed  the  writing  and  the 
interdict. 

And  when  Daniel  knew  that  the  writing  was  signed,  he  went  into 
his  house;  (now  his  windows  were  open  in  his  chamber  toward 
Jerusalem;)  and  he  kneeled  upon  his  knees  three  times  a  day,  and 


^  The  Captivity 

prayed,  and  gave  thanks  before  his  God,  as  he  did  aforetime.  Then 
these  men  assembled  together,  and  found  Daniel  making  petition 
and  supphcation  before  his  God.  Then  they  came  near,  and  spake 
before  the  king  concerning  the  king's  interdict:  Hast  thou  not  signed 
an  interdict,  that  every  man  that  shall  make  petition  unto  any  god 
or  man  within  thirty  days,  save  unto  thee,  O  king,  shall  be  cast  into 
the  den  of  lions?  The  king  answered  and  said,  The  thing  is  true, 
according  to  the  law  of  the  Medes  and  Persians,  which  altereth  not. 
Then  answered  they  and  said  before  the  king,  That  Daniel,  which  is 
of  the  children  of  the  captivity  of  Judah,  regardeth  not  thee,  O 
king,  nor  the  interdict  that  thou  hast  signed,  but  maketh  his  peti- 
tion three  times  a  day.  Then  the  king,  when  he  heard  these  words, 
was  sore  displeased,  and  set  his  heart  on  Daniel  to  deliver  him:  and 
he  laboured  till  the  going  down  of  the  sun  to  rescue  him.  Then 
these  men  assembled  together  unto  the  king,  and  said  unto  the  king. 
Know,  O  king,  that  it  is  a  law  of  the  Medes  and  Persians,  that  no 
interdict  nor  statute  which  the  king  establisheth  may  be  changed. 
Then  the  king  commanded,  and  they  brought  Daniel  and  cast  him 
into  the  den  of  lions.  Now  the  king  spake  and  said  unto  Daniel, 
Thy  God  w^hom  thou  servest  continually,  he  will  deliver  thee.  And 
a  stone  was  brought,  and  laid  upon  the  mouth  of  the  den;  and  the 
king  sealed  it  with  his  own  signet,  and  with  the  signet  of  his  lords; 
that  nothing  might  be  changed  concerning  Daniel. 

Then  the  king  went  to  his  palace,  and  passed  the  night  fasting; 
neither  were  instruments  of  music  brought  before  him;  and  his 
sleep  fled  from  him.  Then  the  king  arose  very  early  in  the  morning, 
and  went  in  haste  unto  the  den  of  lions.  And  when  he  came  near 
unto  the  den  to  Daniel,  he  cried  with  a  lamentable  voice:  the  king 
&pake  and  said  to  Daniel,  O  Daniel,  servant  of  the  living  God,  is  thy 
God,  whom  thou  servest  continually,  able  to  deliver  thee  from  the 
lions?  Then  said  Daniel  unto  the  king,  O  king,  live  for  ever.  My 
God  hath  sent  his  angel,  and  hath  shut  the  lions'  mouths,  and  they 
have  not  hurt  me:  forasmuch  as  before  him  innocency  was  found  in 
me;  and  also  before  thee,  O  king,  have  I  done  no  hurt.  Then  was 
the  king  exceeding  glad  and  commanded  that  they  should  take 
Daniel  up  out  of  the  den.  So  Daniel  was  taken  up  out  of  the  den, 
and  no  manner  of  hurt  was  found  upon  him,  because  he  had  trusted 
in  his  God.    And  the  king  commanded,  and  they  brought  those  men 


Hi  story  and  Story  -g> 

which  had  accused  Daniel,  and  they  cast  them  into  the  den  of  hons, 
them,  -their  children,  and  their  wives;  and  the  lions  had  the  mastery 
of  them,  and  brake  all  their  bones  in  pieces,  or  ever  they  came  at  the 
bottom  of  the  den. 

Story  of  Esther 

The  Story  of  Esther  makes  a  separate  book  of  the  Bible.  Here 
the  spirit  of  history  and  of  story  seem  to  amalgamate.  We 
Book  of  are  introduced  to  a  vast  empire,  of  many  provinces 

Esther  ^^d  different  peoples,  organized   elaborately   under 

the  rule  of  king  Ahasuerus.  A  Jewish  maiden,  Esther,  is  for 
her  beauty  advanced  to  be  the  chief  queen  of  Ahasuerus.  Her 
cousin  and  guardian,  Mordecai,  hovers  about  the  precincts  of  the 
court  to  keep  an  eye  upon  his  late  ward;  he  thus  has  an  opportunity 
of  detecting  a  dangerous  conspiracy  against  the  life  of  Ahasuerus. 
Among  the  subject  peoples  of  this  empire  are  the  Agagites,  a  people 
hostile  to  the  Jews.  A  man  of  this  people,  Haman,  becomes  a 
favorite  of  the  king,  and  it  is  decreed  that  all  men  shall  bow  the 
knee  before  him  throughout  the  empire.  This  is  obeyed  by  all  but 
the  Jewish  Mordecai,  who  will  not  bow  the  knee.  In  revenge 
Haman  procures  from  the  king  a  decree  to  extirpate  the  whole  race 
of  the  Jews  throughout  the  empire;  and,  with  great  solemnity,  a 
day  is  chosen  by  lot  for  this  massacre.  Esther  the  queen  is  brought 
to  intercede  for  her  people. 

Now  it  came  to  pass  on  the  third  day,  that  Esther  put  on  her 
royal  apparel,  and  stood  in  the  inner  court  of  the  king's  house, 
over  against  the  king's  house:  and  the  king  sat  upon  his  royal 
throne  in  the  royal  house,  over  against  the  entrance  of  the 
house.  And  it  was  so,  when  the  king  saw  Esther  the  queen 
standing  in  the  court,  that  she  obtained  favour  in  his  sight: 
and  the  king  held  out  to  Esther  the  golden  sceptre  that  was  in 
his  hand.  So  Esther  drew  near,  and  touched  the  top  of  the 
sceptre.  Then  said  the  king  unto  her.  What  wilt  thou,  queen 
Esther?  and  what  is  thy  request?  it  shall  be  given  thee  even 
to  the  half  of  the  kingdom.  And  Esther  said.  If  it  seem  good 
unto  the  king,  let  the  king  and  Haman  come  this  day  unto  the 
banquet  that  I  have  prepared  for  him.    Then  the  king  said. 


<§-  The  Captivity 

Cause  Haman  to  make  haste,  that  it  may  be  done  as  Esther 
hath  said.  So  the  king  and  Haman  came  to  the  banquet  that 
Esther  had  prepared.  And  the  king  said  unto  Esther  at  the 
banquet  of  wine,  What  is  thy  petition?  and  it  shall  be  granted 
thee:  and  what  is  thy  request?  even  to  the  half  of  the  kingdom 
it  shall  be  performed.  Then  answered  Esther,  and  said.  My 
petition  and  my  request  is;  if  I  have  found  favour  in  the  sight 
of  the  king,  and  if  it  please  the  king  to  grant  my  petition,  and 
to  perform  my  request,  let  the  king  and  Haman  come  to  the 
banquet  that  I  shall  prepare  for  them,  and  I  will  do  tomorrow 
as  the  king  hath  said. 

Then  went  Haman  forth  that  day  joyful  and  glad  of  heart: 
but  when  Haman  saw  Mordecai  in  the  king's  gate,  that  he 
stood  not  up  nor  moved  for  him,  he  was  filled  with  wrath 
against  Mordecai.  Nevertheless  Haman  refrained  himself,  and 
went  home;  and  he  sent  and  fetched  his  friends  and  Zeresh  his 
wife.  And  Haman  recounted  unto  them  the  glory  of  his  riches, 
and  the  multitude  of  his  children,  and  all  the  things  wherein 
the  king  had  promoted  him,  and  how  he  had  advanced  him 
above  the  princes  and  servants  of  the  king.  Haman  said  more- 
over. Yea,  Esther  the  queen  did  let  no  man  come  in  with  the 
king  unto  the  banquet  that  she  had  prepared  but  myself;  and 
tomorrow  also  am  I  invited  by  her  together  with  the  king. 
Yet  all  this  availeth  me  nothing,  so  long  as  I  see  Mordecai  the 
Jew  sitting  at  the  king's  gate.  Then  said  Zeresh  his  wife  and 
all  his  friends  unto  him.  Let  a  gallows  be  made  of  fifty  cubits 
high,  and  in  the  morning  speak  thou  unto  the  king  that  Mor- 
decai may  be  hanged  thereon:  then  go  thou  in  merrily  with  the 
king  unto  the  banquet.  And  the  thing  pleased  Haman;  and  he. 
caused  the  gallows  to  be  made. 

On  that  night  could  not  the  king  sleep;  and  he  commanded 
to  bring  the  book  of  records  of  the  chronicles,  and  they  were 
read  before  the  king.  And  it  was  found  written,  that  Mor- 
decai had  told  of  Bigthana  and  Teresh,  two  of  the  king's 
chamberlains,  of  those  that  kept  the  door,  who  had  sought  to 
lay  hands  on  the  king  Ahasuerus.  And  the  king  said,  What 
honour  and  dignity  hath  been  done  to  Mordecai  for  this?  Then 
said  the  king's  servants  that  ministered  unto  him,  There  is 

123 


History  and  Story  § 

nothing  done  for  him.  And  the  king  said,  Who  is  in  the  court? 
Now  Haman  was  come  into  the  outward  court  of  the  king's 
house,  to  speak  unto  the  king  to  hang  Mordecai  on  the  gallows 
that  he  had  prepared  for  him.  And  the  king's  servants  said 
unto  him,  Behold,  Haman  standeth  in  the  court.  And  the 
king  said,  Let  him  come  in.  So  Haman  came  in.  And  the  king 
said  unto  him.  What  shall  be  done  unto  the  man  whom  the 
king  delighteth  to  honour?  Now  Haman  said  in  his  heart.  To 
whom  would  the  king  delight  to  do  honour  more  than  to  my- 
self? And  Haman  said  unto  the  king.  For  the  man  whom  the 
king  delighteth  to  honour,  let  royal  apparel  be  brought  w^hich 
the  king  useth  to  wear,  and  the  horse  that  the  king  rideth  upon, 
and  on  the  head  of  which  a  crown  royal  is  set:  and  let  the  ap- 
parel and  the  horse  be  delivered  to  the  hand  of  one  of  the  king's 
most  noble  princes,  that  they  may  array  the  man  withal  w^hom 
the  king  delighteth  to  honour,  and  cause  him  to  ride  on  horse- 
back through  the  street  of  the  city,  and  proclaim  before  him, 
Thus  shall  it  be  done  to  the  man  whom  the  king  delighteth  to 
honour.  Then  the  king  said  to  Haman,  Make  haste,  and  take 
the  apparel  and  the  horse,  as  thou  hast  said,  and  do  even  so  to 
Mordecai  the  Jew,  that  sitteth  at  the  king's  gate:  let  nothing 
fail  of  all  that  thou  hast  spoken. 

Then  took  Haman  the  apparel  and  the  horse,  and  arrayed 
Mordecai,  and  caused  him  to  ride  through  the  street  of  the  city, 
and  proclaimed  before  him,  Thus  shall  it  be  done  unto  the 
man  whom  the  king  delighteth  to  honour.  And  Mordecai 
came  again  to  the  king's  gate.  But  Haman  hasted  to  his  house, 
mourning  and  having  his  head  covered.  And  Haman  re- 
counted unto  Zeresh  his  wife  and  all  his  friends  every  thing 
that  had  befallen  him.  Then  said  his  wise  men  and  Zeresh 
his  wife  unto  him,  If  Mordecai,  before  whom  thou  hast  begun 
to  fall,  be  of  the  seed  of  the  Jews,  thou  shalt  not  prevail 
against  him,  but  shalt  surely  fall  before  him.  While  they  were 
yet  talking  with  him,  came  the  king's  chamberlains,  and 
hasted  to  bring  Haman  unto  the  banquet  that  Esther  had 
prepared. 

So  the  king  and  Haman  came  to  banquet  with  Esther  the 
queen.    And  the  king  said  again  unto  Esther  on  the  second  day 

124 


<Q-  The  Captivity 

at  the  banquet  of  wine,  What  is  thy  petition,  queen  Esther? 
and  it  shall  be  granted  thee:  and  what  is  thy  request?  even  to 
the  half  of  the  kingdom  it  shall  be  performed.  Then  Esther 
the  queen  answered  and  said,  If  I  have  found  favour  in  thy 
sight,  O  king,  and  if  it  please  the  king,  let  my  life  be  given 
me  at  my  petition,  and  my  people  at  my  request:  for  we  are 
sold,  I  and  my  people,  to  be  destroyed,  to  be  slain,  and  to  perish. 
But  if  we  had  been  sold  for  bondmen  and  bondwomen,  I  had 
held  my  peace,  although  the  adversary  could  not  have  com- 
pensated for  the  king's  damage.  Then  spake  the  king  Ahas- 
uerus  and  said  unto  Esther  the  queen.  Who  is  he,  and  where  is 
he,  that  durst  presume  in  his  heart  to  do  so?  And  Esther 
said,  An  adversary  and  an  enemy,  even  this  wicked  Haman. 
Then  Haman  w^as  afraid  before  the  king  and  the  queen.  And 
the  king  arose  in  his  wrath  from  the  banquet  of  wine  and  went 
into  the  palace  garden:  and  Haman  stood  up  to  make  request 
for  his  life  to  Esther  the  queen:  for  he  saw  that  there  was  evil 
determined  against  him  by  the  king.  Then  the  king  returned 
out  of  the  palace  garden  into  the  place  of  the  banquet  of  wine; 
and  Haman  was  fallen  upon  the  couch  whereon  Esther  was. 
Then  said  the  king.  Will  he  even  force  the  queen  before  me  in 
the  house?  As  the  word  went  out  of  the  king's  mouth,  they 
covered  Haman's  face.  Then  said  Harbonah,  one  of  the 
chamberlains  that  were  before  the  king.  Behold  also,  the  gal- 
lows fifty  cubits  high,  which  Haman  hath  made  for  Mordecai, 
who  spake  good  for  the  king,  standeth  in  the  house  of  Haman. 
And  the  king  said.  Hang  him  thereon.  So  they  hanged  Haman 
on  the  gallows  that  he  had  prepared  for  Mordecai.  Then  was 
the  king's  wrath  pacified. 

The  decree  against  the  Jews  cannot  be  repealed,  because  it  is 
a  principle  of  this  empire  that  "  the  laws  of  the  Medes  and  Persians 
alter  not. "  But  Mordecai  succeeds  to  the  position  of  Haman,  and 
by  his  suggestion  a  new  decree  is  circulated,  that  on  the  lot-ap- 
pointed day  the  Jews  shall  have  the  right  to  defend  themselves. 
In  the  conflict  that  ensues  the  enemies  of  the  Jews  are  slaughtered. 
A  feast  is  instituted  to  commemorate  this  deliverance  of  Israel,  and 
has  for  name  "The  Feast  of  Purim,"  that  is  "The  Feast  of  Lots." 

125 


History  and  Story  § 

THE  RETURN:  THE  CHOSEN  NATION  TRANSFORMED 
INTO  THE  JEWISH  CHURCH 

The  whole  People  of  Israel  has  thus  been  carried  into  captivity, 
and  lost  among  the  peoples  of  the  far  east.  From  that  captivity 
there  has  been  no  return  of  the  nation,  nor  of  any  integral  part  of  it. 
The  Return  is  limited  to  individual  parties,  who  make  pilgrimages 
to  the  Holy  Land,  for  the  purpose  of  restoring  the  temple  worship, 
and  rebuilding  the  holy  city  of  Jerusalem.  Thus  the  era  that 
follows  is  one  of  Ecclesiastical  History:  the  Chosen  Nation  has 
Books  of  Ezra  been  transformed  into  the  Jewish  Church.  Priests 
and  Nehemiah  ^^(1  \}^q  l^^  take  the  place  of  prominence;  prophecy 
appears  only  in  the  background.  Two  books  of  the  Bible,  Ezra 
and  Nehemiah,  carry  on  the  historic  outline.  A  great  part  of 
these  books  is  made  up  of  ecclesiastical  documents.  Corre- 
sponding somewhat  to  the  prophetic  Stories  we  have  historic 
Memoirs.  One  is  the  personal  narrative  of  Nehemiah,  telling  of  his 
return  to  rebuild  the  walls  of  Jerusalem.  Another  details  the  im- 
portant acts  of  Ezra  the  Scribe  (that  is.  Guardian  of  the  Law), 
under  whom  there  takes  place  an  elaborate  religious  ceremonial  for 
confession  and  renewal  of  the  covenant  with  God.  The  collected 
Lyrics  contain  poems  inspired  by  this  era  of  the  Return. 

Poems  of  the  Return 

Seedtime  and  Harvest:  A  Song  of  Deliverance 

When  the  Lord  turned  again  the  captivity  of  Zion, 
We  were  like  unto  them  that  dream. 

Then  was  our  mouth  filled  with  laughter, 

And  our  tongue  with  singing: 
Then  said  they  among  the  nations. 
The  Lord  hath  done  great  things  for  them. 

The  Lord  hath  done  great  things  for  us; 

Whereof  we  are  glad. 

Turn  again  our  captivity,  O  Lord, 
As  the  streams  in  the  South. 

They  that  sow  in  tears 

Shall  reap  in  joy. 

126 


<g-  Return  from  Captivity:  the  Jewish  Church 

Though  he  goeth  on  his  way  weeping, 
Bearing  forth  the  seed; 

He  shall  come  again  with  joy, 

Bringing  his  sheaves  with  him. 

The  Exile's  Song  of  Deliverance 

If  it  had  not  been  the  Lord  who  was  on  our  side, 

(Lei  Israel  now  say) 
If  it  had  not  been  the  Lord  who  was  on  our  side, 

When  men  rose  up  against  us: 
Then  they  had  swallowed  us  up  alive, 

When  their  wrath  was  kindled  against  us: 
Then  the  waters  had  overwhelmed  us, 

The  stream  had  gone  over  our  soul: 

Then  the  proud  waters  had  gone  over  our  soul. 

Blessed  be  the  Lord, 

Who  hath  not  given  us  as  a  prey  to  their  teeth. 
Our  soul  is  escaped  as  a  bird  out  of  the  snare  of  the  fowlers: 

The  snare  is  broken,  and  we  are  escaped. 
Our  help  is  in  the  name  of  the  Lord, 

Who  made  heaven  and  earth. 

Anthem  of  the  Captivity  Brought  Back 

Lord,  thou  hast  been  favourable  unto  thy  land: 
Thou  hast  brought  back  the  captivity  of  Jacob. 

Thou  hast  forgiven  the  iniquity  of  thy  people. 

Thou  hast  covered  all  their  sin. 

Thou  hast  taken  away  all  thy  wrath: 

Thou  hast  turned  thyself  from  the  fierceness  of  thine  anger. 

'Turn  us,  O  God  of  our  salvation, 
'  And  cause  thine  indignation  toward  us  to  cease. 
'  Wilt  thou  be  angry  with  us  for  ever? 
*  Wilt  thou  draw  out  thine  anger  to  all  generations? 
'Wilt  thou  not  quicken  us  again: 
'  That  thy  people  may  rejoice  in  thee? 
127 


History  and  Story  -@> 


*Shew  us  thy  mercy,  0  Lord, 
'And  grant  us  thy  salvation. 
'  I  will  hear  what  God  the  Lord  will  speak: 
'  For  he  will  speak  peace  unto  his  people, 
'And  to  his  saints: 
'  But  let  them  not  turn  again  to  folly.' 

Surely  his  salvation  is  nigh  them  that  fear  him; 
That  glory  may  dwell  in  our  land. 

Mercy  and  truth  are  met  together; 
Righteousness  and  peace  have  kissed  each  other. 
Truth  springeth  out  of  the  earth; 
And  righteousness  hath  looked  down  from  heaven. 

Yea,  the  Lord  shall  give  that  which  is  good; 
And  our  land  shall  yield  her  increase. 
Righteousness  shall  go  before  him; 
And  shall  make  his  footsteps  a  way  to  walk  in. 

Memoirs  of  the  Return 

How  Nehemiah  rebuilt  the  Walls  of  Jerusalem 

Now  it  came  to  pass  in  the  month  of  Chislev,  in  the  twentieth 
year,  as  I  was  in  Shushan  the  palace,  that  Hanani,  one  of  my  breth- 
ren, came,  he  and  certain  men  out  of  Judah;  and  I  asked  them  con- 
cerning the  Jews  that  had  escaped,  which  were  left  of  the  captivity, 
and  concerning  Jerusalem.  And  they  said  unto  me.  The  remnant 
that  are  left  of  the  captivity  there  in  the  province  are  in  great  afflic- 
tion and  reproach:  the  wall  of  Jerusalem  also  is  broken  down,  and 
the  gates  thereof  are  burned  with  fire.  And  it  came  to  pass,  when 
I  heard  these  words,  that  I  sat  down  and  wept,  and  mourned  certain 
days;  and  I  fasted  and  prayed  before  the  God  of  heaven,  and  said, 
I  beseech  thee,  O  Lord,  the  God  of  heaven,  the  great  and  terrible 
God,  that  keepeth  covenant  and  mercy  with  them  that  love  him 
and  keep  his  commandments:  let  thine  ear  now  be  attentive,  and 
thine  eyes  open,  that  thou  mayest  hearken  unto  the  prayer  of  thy 
servant,  which  I  pray  before  thee  at  this  time,  day  and  night,  for 


<§  Return  from  Captivity:  the  Jewish  Church 

the  children  of  Israel  thy  servants,  while  I  confess  the  sins  of  the 
children  of  Israel,  which  we  have  sinned  against  thee:  yea,  I  and 
my  father's  house  have  sinned.  We  have  dealt  very  corruptly 
against  thee,  and  have  not  kept  the  commandments,  nor  the  stat- 
utes, nor  the  judgements,  which  thou  commandedst  thy  servant 
Moses.  Remember,  I  beseech  thee,  the  word  that  thou  command- 
edst thy  servant  Moses,  saying:  'If  ye  trespass,  I  will  scatter  you 
abroad  among  the  peoples:  but  if  ye  return  unto  me,  and  keep  my 
commandments  and  do  them,  though  your  outcasts  were  in  the 
uttermost  part  of  the  heaven,  yet  will  I  gather  them  from  thence, 
and  will  bring  them  unto  the  place  that  I  have  chosen  to  cause  my 
name  to  dwell  there.'  Now  these  are  thy  servants  and  thy  people, 
whom  thou  hast  redeemed  by  thy  great  power,  and  by  thy  strong 
hand.  O  Lord,  I  beseech  thee,  let  now  thine  ear  be  attentive  to  the 
prayer  of  thy  servant,  and  to  the  prayer  of  thy  servants,  w^ho  de- 
Hght  to  fear  thy  name:  and  prosper,  I  pray  thee,  thy  servant  this 
day,  and  grant  him  mercy  in  the  sight  of  this  man.  (Now  I  was 
cupbearer  to  the  king.) 

And  it  came  to  pass  in  the  month  Nisan,  in  the  twentieth  year  of 
Artaxerxes  the  king,  when  wine  was  before  him,  that  I  took  up  the 
wine,  and  gave  it  unto  the  king.  Now  I  had  not  been  beforetime 
sad  in  his  presence.  And  the  king  said  unto  me.  Why  is  thy  counte- 
nance sad,  seeing  thou  art  not  sick?  this  is  nothing  else  but  sorrow 
of  heart.  Then  I  was  very  sore  afraid.  And  I  said  unto  the  king. 
Let  the  king  live  for  ever:  why  should  not  my  countenance  be  sad, 
when  the  city,  the  place  of  my  fathers'  sepulchres,  heth  waste,  and 
the  gates  thereof  are  consumed  with  fire?  Then  the  king  said  unto 
me.  For  what  dost  thou  make  request?  So  I  prayed  to  the  God  of 
heaven.  And  I  said  unto  the  king.  If  it  please  the  king,  and  if  thy 
servant  have  found  favour  in  thy  sight,  that  thou  wouldest  send  me 
unto  Judah,  unto  the  city  of  my  fathers'  sepulchres,  that  I  may 
build  it.  And  the  king  said  unto  me,  (the  queen  also  sitting  by 
him,)  For  how  long  shall  thy  journey  be?  and  when  wilt  thou  return? 
So  it  pleased  the  king  to  send  me;  and  I  set  him  a  time.  Moreover 
I  said  unto  the  king,  If  it  please  the  king,  let  letters  be  given  me  to 
the  governors  beyond  the  river,  that  they  may  let  me  pass  through 
till  I  come  unto  Judah;  and  a  letter  unto  Asaph  the  keeper  of  the 
king's  forest,  that  he  may  give  me  timber  to  make  beams  for  the 

129 


History  and  Story  g> 

gates  of  the  castle  which  appertaineth  to  the  house,  and  for  the  wall 
of  the  city,  and  for  the  house  that  I  shall  enter  into.  And  the  king 
granted  me,  according  to  the  good  hand  of  my  God  upon  me. 

Then  I  came  to  the  governors  beyond  the  river,  and  gave  them 
the  king's  letters.  Now  the  king  had  sent  with  me  captains  of  the 
army  and  horsemen.  And  when  Sanballat  the  Horonite,  and  To- 
biah  the  servant,  the  Ammonite,  heard  of  it,  it  grieved  them  exceed- 
ingly, for  that  there  was  come  a  man  to  seek  the  welfare  of  the 
children  of  Israel.  So  I  came  to  Jerusalem,  and  was  there  three 
days.  And  I  arose  in  the  night,  I  and  some  few  men  with  me; 
neither  told  I  any  man  what  my  God  put  into  my  heart  to  do  for 
Jerusalem:  neither  was  there  any  beast  with  me,  save  the  beast  that 
I  rode  upon.  And  I  w^ent  out  by  night  by  the  valley  gate,  even 
toward  the  dragon's  well,  and  to  the  dung  gate,  and  \dewed  the 
walls  of  Jerusalem,  which  were  broken  down,  and  the  gates  thereof 
were  consumed  with  fire.  Then  I  went  on  to  the  fountain  gate  and 
to  the  king's  pool:  but  there  was  no  place  for  the  beast  that  was 
under  me  to  pass.  Then  wxnt  I  up  in  the  night  by  the  brook,  and 
viewed  the  wall;  and  I  turned  back,  and  entered  by  the  valley  gate, 
and  so  returned.  And  the  rulers  knew  not  whither  I  went,  or  what 
I  did;  neither  had  I  as  yet  told  it  to  the  Jews,  nor  to  the  priests,  nor 
to  the  nobles,  nor  to  the  rulers,  nor  to  the  rest  that  did  the  work. 
Then  said  I  unto  them.  Ye  see  the  e\dl  case  that  we  are  in,  how 
Jerusalem  lieth  waste,  and  the  gates  thereof  are  burned  with  fire: 
come  and  let  us  build  up  the  wall  of  Jerusalem,  that  we  be  no  more 
a  reproach.  And  I  told  them  of  the  hand  of  my  God  which  was 
good  upon  me;  as  also  of  the  king's  w^ords  that  he  had  spoken  unto 
me.  And  they  said.  Let  us  rise  up  and  build.  So  they  strengthened 
their  hands  for  the  good  work. 

But  it  came  to  pass  that,  when  Sanballat  heard  that  we  builded 
the  w^all,  he  was  wroth,  and  took  great  indignation,  and  mocked  the 
Jews.  And  he  spake  before  his  brethren  and  the  army  of  Samaria, 
and  said.  What  do  these  feeble  Jews?  will  they  fortify  themselves? 
will  they  sacrifice?  will  they  make  an  end  in  a  day?  will  they  revive 
the  stones  out  of  the  heaps  of  rubbish,  seeing  they  are  burned? 
Now  Tobiah  the  Ammonite  w^as  by  him,  and  he  said.  Even  that 
which  they  build,  if  a  fox  go  up,  he  shall  break  dow^n  their  stone  wall. 
(Hear,  O  our  God;  for  we  are  despised:  and  turn  back  their  reproach 

130 


<g}  Return  from  Captivity:  the  Jewish  Church 

upon  their  own  head,  and  give  them  up  to  spoiling  in  a  land  of 
captivity:  and  cover  not  their  iniquity,  and  let  not  their  sin  be 
blotted  out  from  before  thee:  for  they  have  provoked  thee  to  anger 
before  the  builders.)  So  we  built  the  wall;  and  all  the  wall  was 
joined  together  unto  half  the  height  thereof:  for  the  people  had  a 
mind  to  work. 

But  it  came  to  pass  that,  when  Sanballat,  and  Tobiah,  and  the 
Arabians,  and  the  Ammonites,  and  the  Ashdodites,  heard  that  the 
repairing  of  the  walls  of  Jerusalem  went  forward,  and  that  the 
breaches  began  to  be  stopped,  then  they  were  very  wroth;  and  they 
conspired  all  of  them  together  to  come  and  fight  against  Jerusalem, 
and  to  cause  confusion  therein.  But  we  made  our  prayer  unto  our 
God,  and  set  a  watch  against  them  day  and  night,  because  of  them. 
And  Judah  said.  The  strength  of  the  bearers  of  burdens  is  decayed, 
and  there  is  much  rubbish:  so  that  we  are  not  able  to  build  the  wall. 
And  our  adversaries  said.  They  shall  not  know,  neither  see,  till  we 
come  into  the  midst  of  them,  and  slay  them,  and  cause  the  work  to 
cease.  And  it  came  to  pass  that,  when  the  Jews  which  dwelt  by 
them  came,  they  said  unto  us  ten  times  from  all  places,  Ye  must 
return  unto  us.  Therefore  set  I  in  the  lowest  parts  of  the  space 
behind  the  wall,  in  the  open  places,  I  even  set  the  people  after  their 
families  with  their  swords,  their  spears,  and  their  bows.  And  I 
looked,  and  rose  up,  and  said  unto  the  nobles,  and  to  the  rulers, 
and  to  the  rest  of  the  people,  Be  not  ye  afraid  of  them:  remember 
the  Lord,  which  is  great  and  terrible,  and  fight  for  your  brethren, 
your  sons  and  your  daughters,  your  wives  and  your  houses.  And  it 
came  to  pass,  when  our  enemies  heard  that  it  was  known  unto  us, 
and  God  had  brought  their  counsel  to  nought,  that  we  returned  all 
of  us  to  the  wall,  every  one  unto  his  w^ork.  And  it  came  to  pass  from 
that  time  forth,  that  half  of  my  servants  wrought  in  the  work,  and 
half  of  them  held  the  spears,  the  shields,  and  the  bows,  and  the  coats 
of  mail;  and  the  rulers  were  behind  all  the  house  of  Judah.  They 
that,  builded  the  wall  and  they  that  bare  burdens  laded  themselves, 
every  one  with  one  of  his  hands  wrought  in  the  work,  and  with  the 
other  held  his  w^eapon;  and  the  builders,  every  one  had  his  sword 
girded  by  his  side,  and  so  builded.  And  he  that  sounded  the 
trumpet  was  by  me.  And  I  said  unto  the  nobles,  and  to  the  rulers 
and  to  the  rest  of  the  people.  The  work  is  great  and  large,  and  we 

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History  and  Story  -g> 

are  separated  upon  the  wall,  one  far  from  another:  in  what  place 
soever  ye  hear  the  sound  of  the  trumpet,  resort  ye  thither  unto  us; 
our  God  shall  fight  for  us.  So  we  wrought  in  the  work:  and  half  of 
them  held  the  spears  from  the  rising  of  the  morning  till  the  stars 
appeared.  Likewise  at  the  same  time  said  I  unto  the  people.  Let 
every  one  with  his  servant  lodge  within  Jerusalem,  that  in  the  night 
they  may  be  a  guard  to  us,  and  may  labour  in  the  day.  So  neither 
I,  nor  my  brethren,  nor  my  servants,  nor  the  men  of  the  guard 
which  followed  me,  none  of  us  put  off  our  clothes,  every  one  went 
with  his  weapon  to  the  water. 

Now  it  came  to  pass,  when  it  was  reported  to  Sanballat  and 
Tobiah,  and  to  Geshem  the  Arabian,  and  unto  the  rest  of  our 
enemies,  that  I  had  builded  the  wall,  and  that  there  was  no  breach 
left  therein;  (though  even  unto  that  time  I  had  not  set  up  the  doors 
in  the  gates;)  that  Sanballat  and  Geshem  sent  unto  me,  saying.  Come, 
let  us  meet  together  in  one  of  the  villages  in  the  plain  of  Ono.  But 
they  thought  to  do  me  mischief.  And  I  sent  messengers  unto  them, 
saying,  I  am  doing  a  great  w^ork,  so  that  I  cannot  come  dow^n:  why 
should  the  w^ork  cease,  whilst  I  leave  it,  and  come  dow^n  to  you? 
And  they  sent  unto  me  four  times  after  this  sort;  and  I  answered 
them  after  the  same  manner.  Then  sent  Sanballat  his  servant  unto 
me  in  like  manner  the  fifth  time  with  an  open  letter  in  his  hand; 
wherein  was  written.  It  is  reported  among  the  nations,  and  Gashmu 
saith  it,  that  thou  and  the  Jews  think  to  rebel;  for  which  cause  thou 
buildest  the  wall:  and  thou  w^ouldest  be  their  king,  according  to 
these  words.  And  thou  hast  also  appointed  prophets  to  preach  of 
thee  at  Jerusalem,  saying,  There  is  a  king  in  Judah:  and  now  shall 
it  be  reported  to  the  king  according  to  these  words.  Come  now 
therefore,  and  let  us  take  counsel  together.  Then  I  sent  unto  him, 
saying,  There  are  no  such  things  done  as  thou  sayest,  but  thou 
feignest  them  out  of  thine  ow^n  heart.  For  they  all  would  have 
made  us  afraid,  saying.  Their  hands  shall  be  weakened  from  the 
work,  that  it  be  not  done.  But  now,  O  God,  strengthen  thou  my 
hands. 

And  I  went  unto  the  house  of  Shemaiah  w^ho  was  shut  up;  and  he 
said.  Let  us  meet  together  in  the  house  of  God,  within  the  temple, 
and  let  us  shut  the  doors  of  the  temple:  for  they  will  come  to  slay 
thee;  yea,  in  the  night  will  they  come  to  slay  thee.    And  I  said, 

132 


^  Return  from  Captivity:  the  Jewish  Church 

Should  such  a  man  as  I  flee?  and  who  is  there,  that,  being  such  as  I, 
would  go  into  the  temple  to  save  his  life?  I  will  not  go  in.  And  I 
discerned,  and,  lo,  God  had  not  sent  him:  but  he  pronounced  this 
prophecy  against  me:  and  Tobiah  and  Sanballat  had  hired  him. 
For  this  cause  was  he  hired,  that  I  should  be  afraid,  and  do  so,  and 
sin,  and  that  they  might  have  matter  for  an  evil  report,  that  they 
might  reproach  me.  Remember,  O  my  God,  Tobiah  and  Sanballat 
according  to  these  their  works,  and  also  the  prophetess  Noadiah, 
and  the  rest  of  the  prophets,  that  would  have  put  me  in  fear. 

So  the  wall  was  finished  in  the  twenty  and  fifth  day  of  the  month 
Elul,  in  fifty  and  two  days.  And  it  came  to  pass,  when  all  our 
enemies  heard  thereof,  that  all  the  heathen  that  were  about  us 
feared,  and  were  much  cast  down  in  their  own  eyes:  for  they 
perceived  that  this  work  was  wrought  of  our  God. 

And  at  the  dedication  of  the  wall  of  Jerusalem  they  sought  the 
Levites  out  of  all  their  places,  to  bring  them  to  Jerusalem,  to  keep 
the  dedication  with  gladness,  both  with  thanksgivings,  and  with 
singing,  with  cymbals,  psalteries  and  with  harps.  And  the  sons  of 
the  singers  gathered  themselves  together,  both  out  of  the  plain 
round  about  Jerusalem,  and  from  the  villages.  Then  I  brought  up 
the  princes  of  Judah  upon  the  wall,  and  appointed  two  great  com- 
panies that  gave  thanks  and  went  in  procession.  Whereof  one  went 
on  the  right  hand  upon  the  wall  toward  the  dung  gate:  (and  Ezra 
the  scribe  w^as  before  them:)  and  by  the  fountain  gate,  and  straight 
before  them,  they  w^ent  up  by  the  stairs  of  the  city  of  David,  at  the 
going  up  of  the  wall,  above  the  house  of  David,  even  unto  the  w^ater 
gate  eastward.  And  the  other  company  of  them  that  gave  thanks 
went  to  meet  them,  and  I  after  them,  with  the  half  of  the  people, 
upon  the  wall,  above  the  tower  of  the  furnaces,  even  unto  the  broad 
wall;  and  above  the  gate  of  Ephraim,  and  by  the  old  gate,  and  by 
the  fish  gate,  and  the  tower  of  Hananel,  and  the  tow^r  of  Hammeah, 
even  unto  the  sheep  gate:  and  they  stood  still  in  the  gate  of  the 
guard.  So  stood  the  two  companies  of  them  that  gave  thanks  in  the 
house  of  God,  and  I,  and  the  half  of  the  rulers  with  me.  And  the 
singers  sang  loud,  with  Jezrahiah  their  overseer.  And  they  offered 
great  sacrifices  that  day,  and  rejoiced;  for  God  had  made  them 
rejoice  with  great  joy;  and  the  women  also  and  the  children  re- 
joiced: so  that  the  joy  of  Jerusalem  was  heard  even  afar  off. 

133 


History  and  Story  -g> 


The  Renewal  of  the  Covenant  under  Ezra 

And  when  the  seventh  month  was  come,  the  children  of  Israel 
were  in  their  cities.  And  all  the  people  gathered  themselves  to- 
gether as  one  man  into  the  broad  place  that  was  before  the  water 
gate;  and  they  spake  unto  Ezra  the  scribe  to  bring  the  book  of  the 
law  of  Moses,  which  the  Lord  had  commanded  to  Israel.  And 
Ezra  the  priest  brought  the  law  before  the  congregation,  both  men 
and  women,  and  all  that  could  hear  with  understanding,  upon  the 
first  day  of  the  seventh  month.  And  he  read  therein  before  the 
broad  place  that  was  before  the  water  gate  from  early  morning 
until  midday,  in  the  presence  of  the  men  and  the  women,  and  of 
those  that  could  understand;  and  the  ears  of  all  the  people  were 
attentive  unto  the  book  of  the  law.  And  Ezra  the  scribe  stood  upon 
a  pulpit  of  wood,  which  they  had  made  for  the  purpose.  And  Ezra 
opened  the  book  in  the  sight  of  all  the  people;  (for  he  was  above  all 
the  people;)  and  when  he  opened  it,  all  the  people  stood  up:  and 
Ezra  blessed  the  Lord,  the  great  God.  And  all  the  people  answered, 
Amen,  Amen,  with  the  lifting  up  of  their  hands:  and  they  bowed 
their  heads,  and  w^orshipped  the  Lord  with  their  faces  to  the 
ground.  Also  the  Levites  caused  the  people  to  understand  the  law: 
and  the  people  stood  in  their  place.  And  they  read  in  the  book,  in 
the  law  of  God,  distinctly;  and  they  gave  the  sense,  so  that  they 
understood  the  reading.  And  Nehemiah,  which  was  the  Tirshatha, 
and  Ezra  the  priest  the  scribe,  and  the  Levites  that  taught  the  peo- 
ple, said  unto  all  the  people.  This  day  is  holy  unto  the  Lord  your 
God;  mourn  not,  nor  weep.  For  all  the  people  wept,  when  they 
heard  the  words  of  the  law.  Then  he  said  unto  them.  Go  your  w^ay, 
eat  the  fat,  and  drink  the  sweet,  ajud  send  portions  unto  him  for 
whom  nothing  is  prepared:  for  this  day  is  holy  unto  our  Lord: 
neither  be  ye  grieved;  for  the  joy  of  the  Lord  is  your  strength.  So 
the  Le\dtes  stilled  all  the  people,  saying.  Hold  your  peace,  for  the 
day  is  holy;  neither  be  ye  grieved.  And  all  the  people  went  their 
way  to  eat,  and  to  drink,  and  to  send  portions,  and  to  make  great 
mirth,  because  they  had  understood  the  words  that  were  declared 
unto  them. 

Now  in  the  twenty  and  fourth  day  of  this  month  the  children  of 
Israel  were  assembled  with  fasting,  and  with  sackcloth,  and  earth 

134 


§  Return  from  Captivity:  the  Jewish  Church 

upon  them.  And  the  seed  of  Israel  separated  themselves  from  all 
strangers,  and  stood  and  confessed  their  sins,  and  the  iniquities  of 
their  fathers.  And  they  stood  up  in  their  place,  and  read  in  the 
book  of  the  law  of  the  Lord  their  God  a  fourth  part  of  the  day; 
and  another  fourth  part  they  confessed,  and  worshipped  the  Lord 
their  God.    Then  the  Le\ites  said: 

"Stand  up  and  bless  the  Lord  your  God  from  everlasting  to 
everlasting:  and  blessed  be  thy  glorious  name,  which  is  exalted 
above  all  blessing  and  praise.  Thou  art  the  Lord,  even  thou  alone; 
thou  hast  made  heaven,  the  heaven  of  heavens,  with  all  their  host, 
the  earth  and  all  things  that  are  thereon,  the  seas  and  all  that  is  in 
them,  and  thou  preservest  them  all;  and  the  host  of  heaven  wor- 
shippeth  thee.  Thou  art  the  Lord  the  God,  who  didst  choose 
Abram,  and  broughtest  him  forth  out  of  Ur  of  the  Chaldees,  and 
gavest  him  the  name  of  Abraham;  and  foundest  his  heart  faithful 
before  thee,  and  madest  a  covenant  with  him  to  give  the  land  of  the 
Canaanite,  the  Hittite,  the  Amorite,  and  the  Perizzite,  and  the 
Jebusite,  and  the  Girgashite,  even  to  give  it  unto  his  seed,  and  hast 
performed  thy  words;  for  thou  art  righteous.  And  thou  sawest  the 
affliction  of  our  fathers  in  Egypt,  and  heardest  their  cry  by  the  Red 
Sea;  and  shewedst  signs  and  wonders  upon  Pharaoh,  and  on  all  his 
servants,  and  on  all  the  people  of  his  land;  for  thou  knewest  that 
they  dealt  proudly  against  them;  and  didst  get  thee  a  name,  as  it  is 
this  day.  And  thou  didst  divide  the  sea  before  them,  so  that  they 
went  through  the  midst  of  the  sea  on  the  dry  land;  and  their  pur- 
suers thou  didst  cast  into  the  depths,  as  a  stone  into  the  mighty 
waters.  Moreover  thou  leddest  them  in  a  pillar  of  cloud  by  day; 
and  in  a  pillar  of  fire  by  night,  to  give  them  light  in  the  way  wherein 
they  should  go.  Thou  camest  down  also  upon  mount  Sinai,  and 
spakest  with  them  from  heaven,  and  gavest  them  right  judgements 
and  true  laws,  good  statutes  and  commandments:  and  madest 
known  unto  them  thy  holy  sabbath,  and  commandedst  them 
commandments,  and  statutes,  and  a  law,  by  the  hand  of  Moses  thy 
servant;  and  gavest  them  bread  from  heaven  for  their  hunger,  and 
broughtest  forth  water  for  them  out  of  the  rock  for  their  thirst,  and 
commandedst  them  that  they  should  go  in  to  possess  the  land  which 
thou  hadst  Hfted  up  thine  hand  to  give  them.  But  they  and  our 
fathers  dealt  proudly,  and  hardened  their  neck,  and  hearkened  not 

135 


History  and  Story  § 

to  thy  commandments,  and  refused  to  obey,  neither  were  mindful 
of  thy  wonder^  that  thou  didst  among  them;  but  hardened  their 
neck,  and  in  their  rebeUion  appointed  a  captain  to  return  to  their 
bondage:  but  thou  art  a  God  ready  to  pardon,  gracious  and  full  of 
compassion,  slow  to  anger,  and  plenteous  in  mercy,  and  forsookest 
them  not.  Yea,  when  they  had  made  them  a  molten  calf,  and  said, 
This  is  thy  God  that  brought  thee  up  out  of  Egypt,  and  had 
wrought  great  provocations;  yet  thou  in  thy  manifold  mercies  for- 
sookest them  not  in  the  wilderness:  the  pillar  of  cloud  departed  not 
from  over  them  by  day,  to  lead  them  in  the  way;  neither  the  pillar 
of  fire  by  night,  to  shew  them  light,  and  the  way  wherein  they 
should  go.  Thou  gavest  also  thy  good  spirit  to  instruct  them,  and 
withheldest  not  thy  manna  from  their  mouth,  and  gavest  them 
water  for  their  thirst.  Yea,  forty  years  didst  thou  sustain  them  in 
the  wilderness,  and  they  lacked  nothing;  their  clothes  waxed  not  old, 
and  their  feet  swelled  not.  Moreover  thou  gavest  them  kingdoms 
and  peoples,  which  thou  didst  allot  after  their  portions:  so  they 
possessed  the  land  of  Sihon,  even  the  land  of  the  king  of  Heshbon, 
and  the  land  of  Og  king  of  Bashan.  Their  children  also  multi- 
pliedst  thou  as  the  stars  of  heaven,  and  broughtest  them  into  the 
land,  concerning  w^hich  thou  didst  say  to  their  fathers,  that  they 
should  go  in  to  possess  it.  So  the  children  wTnt  in  and  possessed  the 
land,  and  thou  subduedst  before  them  the  inhabitants  of  the  land, 
the  Canaanites,  and  gavest  them  into  their  hands,  with  their  kings, 
and  the  peoples  of  the  land,  that  they  might  do  with  them  as  they 
would.  And  they  took  fenced  cities,  and  a  fat  land,  and  possessed 
houses  full  of  all  good  things,  cisterns  hew^n  out,  vineyards,  and 
oliveyards,  and  fruit  trees  in  abundance:  so  they  did  eat,  and  were 
filled,  and  became  fat,  and  delighted  themselves  in  thy  great  good- 
ness. Nevertheless  they  were  disobedient,  and  rebelled  against 
thee,  and  cast  thy  law  behind  their  back,  and  slew  thy  prophets 
which  testified  against  them  to  turn  them  again  unto  thee,  and  they 
wrought  great  provocations.  Therefore. thou  deliveredst  them  into 
the  hand  of  their  adversaries,  who  distressed  them:  and  in  the  time 
of  their  trouble,  w^hen  they  cried  unto  thee,  thou  heardest  from 
heaven;  and  according  to  thy  manifold  mercies  thou  gavest  them 
saviours  who  saved  them  out  of  the  hand  of  their  adversaries.  But 
after  they  had  rest,  they  did  evil  again  before  thee:  therefore  leftest 

136 


§  Return  from  Captivity:  the  Jewish  Church 

thou  them  in  the  hand  of  their  enemies,  so  that  they  had  the  domin- 
ion over  them:  yet  when  they  returned,  and  cried  unto  thee,  thou 
heardest  from  heaven;  and  many  times  didst  thou  deHver  them 
according  to  thy  mercies;  and  testifiedst  against  them,  that  thou 
mightest  bring  them  again  unto  thy  law:  yet  they  dealt  proudly, 
and  hearkened  not  unto  thy  commandments,  but  sinned  against 
thy  judgements,  (which  if  a  man  do,  he  shall  live  in  them,)  and 
withdrew  the  shoulder,  and  hardened  their  neck,  and  would  not 
hear.  Yet  many  years  didst  thou  bear  with  them,  and  testifiedst 
against  them  by  thy  spirit  through  thy  prophets:  yet  would  they 
not  give  ear:  therefore  gavest  thou  them  into  the  hand  of  the  peo- 
ples of  the  lands.  Nevertheless  in  thy  manifold  mercies  thou  didst 
not  make  a  full  end  of  them,  nor  forsake  them;  for  thou  art  a  gra- 
cious and  merciful  God. 

''Now  therefore,  our  God,  the  great,  the  mighty,  and  the  terrible 
God,  who  keepest  covenant  and  mercy,  let  not  all  the  travail  seem 
little  before  thee,  that  hath  come  upon  us,  on  our  kings,  on  our 
princes,  and  on  our  priests,  and  on  our  prophets,  and  on  our  fathers, 
and  on  all  thy  people,  since  the  time  of  the  kings  of  Assyria  unto 
this  day.  Howbeit  thou  art  just  in  all  that  is  come  upon  us;  for  thou 
hast  dealt  truly,  but  we  have  done  wickedly:  neither  have  our 
kings,  our  princes,  our  priests,  nor  our  fathers,  kept  thy  law,  nor 
hearkened  unto  thy  commandments  and  thy  testimonies,  wherewith 
thou  didst  testify  against  them.  For  they  have  not  served  thee  in 
their  kingdom,  and  in  thy  great  goodness  that  thou  gavest  them, 
and  in  the  large  and  fat  land  which  thou  gavest  before  them, 
neither  turned  they  from  their  wicked  works.  Behold,  we  are 
servants  this  day,  and  as  for  the  land  that  thou  gavest  unto  our 
fathers  to  eat  the  fruit  thereof  and  the  good  thereof,  behold,  we  are 
servants  in  it.  And  it  yieldeth  much  increase  unto  the  kings  whom 
thou  hast  set  over  us  because  of  our  sins:  also  they  have  power  over 
our  bodies,  and  over  our  cattle,  at  their  pleasure,  and  we  are  in 
great  distress.  And  yet  for  all  this  we  make  a  sure  covenant, 
and  write  it;  and  our  princes,  our  Levites,  and  our  priests,  seal 
unto  it." 

This  portion  of  Scripture  reaches  an  appropriate  close  with  this 
ceremonial  presentation  of  the  history  of  Israel  as  the  history  of  a 

137 


History  and  Story  § 

broken  covenant,  together  with  a  solemn  renewal,  to  stand  for  ever, 
of  the  covenant  between  the  Chosen  People  and  its  God. 

But  the  great  achievement  of  the  Men  of  the  Return  was  the 
collection  of  the  nation's  great  literature,  and  the  organized  ar- 
rangement of  it  which  has  come  down  from  them  to  the  rest  of  the 
world.  The  next  section  of  this  work  deals  with  the  transition 
from  History  to  Collected  Literature. 


138 


CHAPTER  II 

TRANSITION  FROM  HISTORY   TO  COLLECTED 
LITERATURE 


Structure  of  the  Old  Testament  § 

The  Introduction  to  this  work  has  brought  out  how  the  Old 
Testament  is  a  succession  of  independent  books  with  an  inter- 
connection that  makes  the  whole  the  history  of  the  Chosen  People 
of  God.  It  has  also  indicated  that,  when  we  study  the  plan  of 
arrangement  which  underlies  the  succession  of  books,  this  is  found 
to  undergo  a  remarkable  change  about  the  middle  of  the  Old 
Testament.  Up  to  the  dividing  line  what  we  find  seems  to  be  con- 
tinuous history;  though  on  closer  inspection  the  history  is  seen  to- 
be  an  historic  framework,  the  spirit  of  the  whole  being  given  in 
special  literary  forms,  such  as  story  and  song.  After  the  dividing 
line  the  relative  proportions  of  history  and  literature  are  reversed: 
the  latter  part  of  the  Old  Testament  appears  as  collections  of 
literary  works,  any  connection  with  an  historic  movement  being 
left  for  inference  by  the  reader. .  In  the  present  chapter  we  are  to 
consider  this  difference  between  the  earlier  and  the  latter  parts  of 
the  Old  Testament,  this  transition  from  what  is  mainly  history  to 
what  is  mainly  literature.  In  part,  the  transition  is  due  to  the 
spirit  of  the  age  in  which  the  constituent  parts  of  the  Bible  were 
brought  together.  In  part,  the  change  depends  upon  the  nature  of 
the  literary  w^orks  that  are  being  collected. 

We  know  nothing  in  detail  of  the  mode  in  which  the  separate 
elements  of  our  Bible  were  united.  But  an  ancient  tradition, 
which  seems  to  have  much  probabiUty  in  it,  connects  this  work 
with  the  era  of  the  Return  from  Captivity,  and  specifically  names 
"Ezra  the  Scribe"  as  its  leading  spirit.  From  this  period  on- 
ward the  '  Scribes  '  appear  as  a  distinct  literary  class,  whose  primary 
work  is  making  copies  of  the  Law;  it  would  fit  in  with  the  regular 
functions  of  such  a  literary  class  that  it  should  set  about  the  work 
of  collecting  and  arranging  books.  The  leaders  of  the  Return  from 
Captivity  were  men  animated  by  the  high  purpose  of  reinstating 
the  Chosen  People  of  God  after  their  fall  into  captivity.  They  re- 
built the  walls  of  the  Holy  City;  they  set  up  the  Temple  and  restored 
the  Temple  services.  But  the  Israel  of  their  day  was  no  longer  a 
simple  nation  distinguished  only  by  a  mission  to  other  nations; 
it  had  become  a  great  Hterary  people,  producing  works  of  poetry 
and  prose  of  high  order.  The  restoration  ideal  would  extend  from 
what  was  directly  connected  with  religion  to  the  further  task  of 
gathering  together  what  would  make  a  great  national  literature. 

140 


^  Transition  from  History  to  Literature 

In  the  literary  product  of  this  age  of  the  Return  from  Captivity 
one  portion  is  to  be  described,  not  by  the  word  'collection,'  but  by 
the  word  're\dsion.'  This  relates  to  the  history  of  Israel.  Every 
Bible  reader  mil  have  noticed  that  the  history  of  Israel,  in  the 
important  epoch  that  commences  with  the  accession  of  David, 
is  duplicated  in  the  Old  Testament.  One  version  is  contained  in  the 
Four  Books  of  Kings,  as  they  were  formerly  called,  which  in  our 
Bibles  are  named  the  two  Books  of  Samuel  and  the  two  Books 
of  Kings.  The  other  version  is  found  in  what  are  ^1^^  p^j-gt  ^nd 
called  the  two  Books  of  Chronicles.  The  history  Second  Books 
in  the  Books  of  Kings  is  the  work  of  prophets,  who  ^^  Chronicles 
are  its  chief  heroes.  The  history  in  the  Books  of  Chronicles  is 
ecclesiastical  history.  We  have  seen  that  with  the  Return  from 
Captivity  the  Hebrew  nation  has  been  transformed  into  the  Jewish 
Church;  prophets  henceforward  fall  into  the  background,  and  the 
leading  spirits  of  the  new  era  are  priests  and  scribes.  The  new 
spirit  of  the  era  calls  for  a  re-telling  of  the  national  history.  It  is 
instructive  to  compare  the  two  series  of  historic  books.  Both  are 
dealing  with  the  same  matter,  the  history  of  the  nation  from  the 
accession  of  David  to  the  end.  Considerable  sections  of  the  two 
histories  are  in  identical  language,  or  nearly  so.  But  there  are 
marked  differences.  The  most  conspicuous  difference  has  ref- 
erence to  the  northern  kingdom  of  Israel;  this  bulks  large  in  the 
history  of  the  Kings,  it  is  almost  entirely  absent  from  the  history  of 
the  Chronicles.  The  mere  fact  of  the  schism  in  Israel,  and  the  rise 
of  the  separate  kingdoms,  is  narrated  in  the  Books  of  Chronicles 
precisely  as  in  the  Books  of  Kings.  But  the  fact  once  being  stated, 
the  ecclesiastical  history  seems  to  regard  the  revolting  northern 
kingdom  as  having  fallen  outside  the  church;  it  can  be  ignored, 
though  this  northern  kingdom  appears  indirectly  in  the  chronicle 
■  history  where  this  relates  wars  that  take  place  between  Judah  and 
Israel.  This  difference  carries  with  it  another,  of  great  importance. 
The  kingdom  of  Israel,  being  given  over  to  idolatry,  was  the  nat- 
ural sphere  for  the  activities  of  the  prophets;  the  achievements 
of  Elijah  and  Elisha  are  the  most  prominent  parts  of  the  history  of 
the  kings.  All  this  disappears  from  the  Books  of  Chronicles. 
There  is  a  similar  absence  of  prophetic  stories  in  the  chronicle 
history  in  connection  with  the  reign  of  David.     The  dissension 

141  . 


Structure  of  the  Old  Testament  -g> 

among  the  children  of  David,  with  the  revolt  of  Absalom  and  the 
disputed  succession  of  Solomon,  all  of  which  is  told  at  full  length 
in  the  Books  of  Kings,  has  no  representation  in  the  Books  of 
Chronicles.  It  will  be  remembered  that  when  the  prophet  Nathan 
rebukes  the  sin  of  David  in  the  matter  of  Uriah  the  Hittite  he  de- 
clares that  for  this  sin  the  sword  shall  never  depart  from  David's 
house.  Thus  all  the  poHtical  history  that  arises  out  of  family 
troubles  of  David  is  regarded  as  fulfilment  of  Nathan's  prophecy. 
It  is  germane  to  the  prophetic  history  of  the  kings;  it  is  out  of  place 
in  the  ecclesiastical  history  of  the  chronicles. 

Even  where  the  two  histories  are  dealing  with  the  same  topic  the 
difference  between  the  prophetic  and  the  ecclesiastical  spirit  can 
show  itself.  No  single  incident  brings  out  the  contrast  of  the  two 
versions  better  than  the  reign  of  Abijah  (called  in  The  Kings 
Abijam).  The  prophetic  account  of  the  reign  is  a  brief  notice  of  the 
wickedness  of  the  king,  so  great  that  only  for  David's  sake  was  the 
succession  continued  in  his  family.  Also  mention  is  made  of  wars 
between  Israel  and  Judah.  The  chronicler  relates  these  wars  at 
length,  and  in  particular  gives  a  fine  address  of  Abijah  to  the  enemy, 
in  which   the  whole  spirit  of   The   Chronicles  is  concentrated. 

Ought  ye  not  to  know  that  the  Lord,  the  God  of  Israel,  gave 
the  kingdom  over  Israel  to  David  for  ever,  even  to  him  and  to 
his  sons  by  a  covenant  of  salt?  Yet  Jeroboam  the  son  of  Nebat, 
the  servant  of  Solomon  the  son  of  David,  rose  up,  and  rebelled 
against  his  lord.  And  there  were  gathered  unto  him  vain  men, 
sons  of  Belial,  which  strengthened  themselves  against  Reho- 
boam,  the  son  of  Solomon,  when  Rehoboam  was  young  and 
tenderhearted,  and  could  not  withstand  them.  And  now  ye 
think  to  withstand  the  kingdom  of  the  Lord  in  the  hand  of  the 
sons  of  David;  and  ye  be  a  great  multitude,  and  there  are  with 
you  the  golden  calves  which  Jeroboam  made  you  for  gods. 
Have  ye  not  driven  out  the  priests  of  the  Lord,  the  sons  of 
Aaron,  and  the  Levites,  and  have  made  you  priests  after  the 
manner  of  the  peoples  of  other  lands?  so  that  whosoever  cometh 
to  consecrate  himself  with  a  young  bullock  and  seven  rams  the 
same  may  be  a  priest  of  them  that  are  no  gods.  But  as  for  us, 
the  Lord  is  our  God,  and  we  have  not  forsaken  him;  and  we 

142 


§  Transition  from  History  to  Literature 

have  priests  ministering  unto  the  Lord,  the  sons  of  Aaron,  and 
the  Levites  in  their  work;  and  they  burn  unto  the  Lord  every 
morning  and  every  evening  burnt  offerings  and  sweet  incense: 
the  shewbread  also  set  they  in  order  upon  the  pure  table;  and 
the  candlestick  of  gold  with  the  lamps  thereof  to  burn  every 
evening:  for  we  keep  the  charge  of  the  Lord  our  God;  but  ye 
have  forsaken  him.  And  behold,  God  is  with  us  at  our  head, 
and  his  priests  with  the  trumpets  of  alann  to  sound  an  alarm 
against  you.  O  children  of  Israel,  fight  ye  not  against  the  Lord, 
the  God  of  your  fathers;  for  ye  shall  not  prosper. 

The  battle  that  follows  this  address  is  a  complete  victory  for  the 
true  worshippers  of  God.  Of  the  wickedness  of  Abijah  the  Chron- 
icle contains  nothing  beyond  possibly  this  equivocal  hint: 

But  Abijah  waxed  mighty,  and  took  unto  himself  fourteen 
wives,  and  begat  twenty  and  two  sons  and  sixteen  daughters. 

It  may  be  added  that  the  two  books  of  the  Bible  called  after  the 
names  of  Ezra  and  Nehemiah  are  a  continuation  of  the  Books  of 
Chronicles,  covering  the  period  of  the  Return  from  Books  of  Ezra 
Captivity.  In  the  historic  outline  of  the  previous  and  Nehemiah 
chapter,  which  is  founded  on  the  prophetic  history  of  the  kings, 
these  two  books  were  used  to  make  the  final  section.  This  was 
possible  because  these  two  books,  unlike  the  Books  of  Chronicles 
of  which,  they  are  the  continuation,  admit  the  personal  memoirs 
of  Ezra  and  Nehemiah,  which  are  counterparts  to  the  prophetic 
stories  that  characterize  the  history  of  the  kings. 

Besides  this  revised  history  w^e  owe  to  the  Men  of  the  Return 
from  Captivity  three  important  collections  of  literary  works. 
These  are  the  collected  Books  of  the  Prophets;  the  collected  Psalms 
and  Lyrics  of  Israel;  and  the  collected  Books  of  Wisdom.  These 
three  collections  will  be  treated  in  subsequent  chapters  of  this  work. 
But  at  this  point  it  is  desirable  to  deal  with  some  general  considera- 
tions affecting  the  three  collections  and  the  understanding  of  the 
Bible  as  a  whole. 

Perhaps  no  single  thing  is  more  important  for  the  appreciation  of 
the  Old  Testament  than  a  clear  grasp  of  the  word  prophecy,  a  word 

143 


Structure  of  the  Old  Testament  @> 

popularly  misunderstood.  The  cause  of  this  misunderstanding  is 
simple:  the  word  has  entirely  changed  its  meaning  in  modern  times. 
In  the  English  of  to-day  '  prophecy '  has  no  meaning  except  '  predic- 
tion.' It  is  often  supposed  that  such  meaning  is  impHed  in  the  word 
itself,  as  if  prophecy  was  speaking  bejorehattd.  But  this  is  a  false 
etymology.  The  pro  in  prophecy  is  not  the  pro  that  means  before- 
hand, as  in  programme,  but  the  other  pro  that  means  in  place  of, 
as  in  pronoun.  As  a  pronoun  is  a  word  used  in  place  of  a  noun,  so  a 
prophet  is  one  who  speaks  in  place  of  God,  a  mouthpiece  of  God. 
Books  of  prophecy,  like  other  books,  may  happen  to  contain  pre- 
dictions, but  this  is  no  essential  part  of  what  the  w^ord  means.  As 
an  expositor  of  the  subject  has  put  it,  ''Etymologically  it  is  certain 
that  neither  prescience  nor  prediction  are  implied  by  the  term  used 
in  the  Hebrew,  Greek,  or  English  language."  *  Whoever  speaks  in 
the  name  of  God  is  a  '  prophet ' :  the  Biblical  word  has  no  other 
meaning.  When  Israel  was  founded  as  a  theocracy,  it  was  necessary 
that  the  will  of  the  Divine  ruler  should  be  made  known  through 
such  a  man  as  Moses:  and  so  Moses  is  called  a  prophet.  The  word 
is  applied  in  one  of  the  National  Hymns  (above,  page  53)  to  the 
whole  people  of  Israel  as  witnesses  for  God  to  the  nations: 

Touch  not  mine  anointed  oneSy 
And  do  my  prophets  no  harm. 

When  in  the  course  of  time  secular  government  was  established  in 
Israel,  we  have  seen  how  a  spiritual  opposition  arose,  led  by  proph- 
ets, who  are  thus  mouthpieces  for  God  in  the  sense  of  standing 
for  the  idea  of  the  theocracy  as  against  secular  rulers. 

In  addition  to  all  this  it  is  necessary  to  note  an  important  dis- 
tinction between  the  earlier  and  the  later  prophets.  The  earlier 
prophets,  men  of  the  type  of  Elijah  and  Elisha,  were  men  of  action; 
they  lived  their  prophecy,  rather  them  spoke  it.  Accordingly  they 
come  into  literature,  not  as  authors,  but  as  heroes  of  stories  told  by 
others.  The  later  prophets,  such  as  Isaiah  and  Jeremiah,  without 
ceasing  to  be  men  of  action,  were  also  men  of  letters:  the  poets, 
orators,  dramatists,  of  a  literary  age.  Isaiah  and  Jeremiah  minis- 
tered to  their  times  as  political  leaders  precisely  in  the  way  that 

*  Smith's  Bible  Dictionary y  Article,  "Prophet." 
144 


«§-  Transition  from  History  to  Literature 

Elijah  and  Elisha  had  ministered  to  an  earlier  age.  But  Isaiah  and 
Jeremiah  do  a  great  deal  more  than  this.  The  matter  and  spirit  of 
the  prophecy  they  had  adapted  to  particular  occasions  they  pro- 
ceed, as  authors,  to  generalize,  stripping  it  of  occasional  references, 
and  remaking  it  into  a  universal  message. 

Such  elevation  of  the  prophetic  message  from  connection  with 
particular  occasions  to  what  is  ideal  and  universal  in  its  import  is  not 
a  matter  of  inference  only.  An  interesting  incident  has  been  pre- 
served in  the  Book  of  Jeremiah  which  exhibits  this  generalizing 
process  as  going  on  before  our  eyes.  I  cite  this  portion  of  Jeremiah 
(with  omission  of  a  few  superfluous  names),  and  it  is  worthy  of  care- 
ful study. 

Jeremiah:  The  Burning  of  the  Roll 

A7td  it  came  to  pass  in  the  fourth  year  of  Jehoiakim  the  son  ofJosiah, 
king  of  Judah,  that  this  word  came  unto  Jeremiah  from  the  Lord, 
saying: 

Take  thee  a  roll  of  a  book,  and  write  therein  all  the  words  that  I 
have  spoken  unto  thee  against  Israel,  and  against  Judah,  and  against 
all  the  nations,  from  the  day  I  spake  unto  thee,  from  the  days 
of  Josiah,  even  unto  this  day.  It  may  be  that  the  house  of  Judah 
will  hear  all  the  evil  which  I  purpose  to  do  unto  them;  that  they  may 
return  every  man  from  his  evil  way;  that  I  may  forgive  their  iniq- 
uity and  their  sin.  Then  Jeremiah  called  Baruch  the  son  of  Ne- 
riah;  and  Baruch  wrote  from  the  mouth  of  Jeremiah  all  the  words  of 
the  Lord,  which  he  had  spoken  unto  him,  upon  a  roll  of  a  book. 
And  Jeremiah  commanded  Baruch,  saying,  I  am  shut  up;  I  cannot 
go  into  the  house  of  the  Lord:  therefore  go  thou,  and  read  in  the 
roll,  which  thou  hast  written  from  my  mouth,  the  words  of  the 
Lord  in  the  ears  of  the  people  in  the  Lord's  house  upon  the  fast  day: 
and  also  thou  shalt  read  them  in  the  ears  of  all  Judah  that  come  out 
of  their  cities.  It  may  be  they  will  present  their  suppUcation  before 
the  Lord,  and  will  return  every  one  from  his  evil  way:  for  great  is 
the  anger  and  the  fury  that  the  Lord  hath  pronounced  against  this 
people.  And  Baruch  the  son  of  Neriah  did  according  to  all  that 
Jeremiah  the  prophet  commanded  him,  reading  in  the  book  the 
words  of  the  Lord  in  the  Lord's  house. 

145 


Structure  of  the  Old  Testament  g> 

Now  it  came  to  pass  in  the  fifth  year  of  Jehoiakim  the  son  of 
Josiah,  king  of  Judah,  in  the  ninth  month,  that  all  the  people  in 
Jerusalem,  and  all  the  people  that  came  from  the  cities  of  Judah 
unto  Jerusalem,  proclaimed  a  fast  before  the  Lord.  Then  read 
Baruch  in  the  book  the  words  of  Jeremiah  in  the  house  of  the  Lord, 
in  the  chamber  of  Gemariah  the  son  of  Shaphan  the  scribe,  in  the 
upper  court,  at  the  entry  of  the  new  gate  of  the  Lord's  house,  in  the 
ears  of  all  the  people.  And  when  Micaiah  the  son  of  Gemariah, 
had  heard  out  of  the  book  all  the  words  of  the  Lord,  he  went  down 
into  the  king's  house,  into  the  scribe's  chamber:  and,  lo,  all  the 
princes  sat  there.  Then  Micaiah  declared  unto  them  all  the  words 
that  he  had  heard,  when  Baruch  read  the  book  in  the  ears  of  the 
people.  Therefore  all  the  princes  sent  Jehudi  the  son  of  Nethaniah 
unto  Baruch,  saying,  Take  in  thine  hand  the  roll  wherein  thou  hast 
read  in  the  ears  of  the  people,  and  come.  So  Baruch  took  the 
roll  in  his  hand,  and  came  unto  them.  And  they  said  unto  him,  Sit 
down  now,  and  read  it  in  our  ears.  So  Baruch  read  it  in  their  ears. 
Now  it  came  to  pass,  when  they  had  heard  all  the  words,  they 
turned  in  fear  one  toward  another,  and  said  unto  Baruch,  We  will 
surely  tell  the  king  of  all  these  words.  And  they  asked  Baruch, 
saying,  Tell  us  now,  How  didst  thou  write  all  these  words  at  his 
mouth?  Then  Baruch  answered  them.  He  pronounced  all  these 
words  unto  me  with  his  mouth,  and  I  wrote  them  with  ink  in  the 
book.  Then  said  the  princes  unto  Baruch,  Go,  hide  thee,  thou  and 
Jeremiah;  and  let  no  man  know  where  ye  be.  And  they  went  in  to 
the  king  into  the  court;  but  they  had  laid  up  the  roll  in  the  chamber 
of  Elishama  the  scribe;  and  they  told  all  the  words  in  the  ears  of  the 
king.  So  the  king  sent  Jehudi  to  fetch  the  roll:  and  he  took  it  out 
of  the  chamber  of  Elishama  the  scribe.  And  Jehudi  read  it  in  the  ears 
of  the  king,  and  in  the  ears  of  all  the  princes  which  stood  beside  the 
king.  Now  the  king  sat  in  the  winter  house  in  the  ninth  month: 
and  there  was  a  fire  in  the  brasier  burning  before  him.  And  it  came 
to  pass,  when  Jehudi  had  read  three  or  four  leaves,  that  the  king 
cut  it  with  the  penknife,  and  cast  it  into  the  fire  that  was  in  the 
brasier,  until  all  the  roll  was  consumed  in  the  fire  that  was  in  the 
brasier.  And  they  were  not  afraid,  noi:  rent  their  garments,  neither 
the  king,  nor  any  of  his  servants  that  heard  all  these  words.  More- 
over Elnathan  and  Delaiah  and  Gemariah  had  made  intercession 

146 


§  Transition  from  History  to  Literature 

to  the  kin2[  that  he  would  not  burn  the  roll:  but  he  would  not  hear 
them.  And  the  king  commanded  Jerahmeel  the  king's  son,  and 
Seraiah  the  son  of  Azriel,  and  Shelemiah  the  son  of  Abdeel,  to  take 
Baruch  the  scribe  and  Jeremiah  the  prophet:  but  the  Lord  hid  them. 
Then  the  word  of  the  Lord  came  to  Jeremiah,  after  that  the  king 
had  burned  the  roll,  and  the  words  which  Baruch  wTote  at  the 
mouth  of  Jeremiah,  saying:  Take  thee  again  another  roll,  and 
write  in  it  all  the  former  words  that  were  in  the  first  roll,  which 
Jehoiakim  the  king  of  Judah  hath  burned. 

The  prophet,  it  appears,  is  "shut  up":  prevented  by  imprison- 
ment or  by  illness  from  appearing  in  public.  Under  these  circum- 
stances the  Di\nne  command  comes  to  him  to  write  in  a  book  "all 
the  words  that  I  have  spoken  unto  thee  against  Israel,  and  against 
Judah,  and  against  all  the  nations,  from  the  day  that  I  spake  unto 
thee,  from  the  days  of  Josiah,  even  unto  this  day. "  Thus  a  course 
of  prophetic  ministration  extending  over  a  long  term  of  years  is  to 
be  committed  to  writing.  Yet  the  narrative  makes  it  clear  that 
what  Jeremiah  dictates  to  his  secretary  Baruch  is  not  longer  than 
what  can  be  read  at  a  sitting.  Baruch  proceeds  to  read  this  to  one 
circle  after  another  of  the  court  and  people.  It  is  graphically 
brought  out  how  the  reading  produces  a  sense  of  novelty  and  a 
panic  among  those  who  listen.  That  there  is  something  novel  in 
the  incident  is  particularly  clear  at  one  point: 

And  they  asked  Baruch,  saying,  Tell  us  now.  How  didst  thou 
write  all  these  \vords  at  his  mouth?  Then  Baruch  answered 
them.  He  pronounced  all  these  words  unto  me  with  his  mouth, 
and  I  wrote  them  with  ink  in  the  book. 

There  can  be  nothing  novel  in  the  idea  of  dictating  to  a  secretary. 
There  can  be  nothing  novel  in  a  book,  for  it  is  a  literary  age,  and  part 
of  the  action  takes  place  in  the  chamber  of  the  scribes.  Nor  can 
the  panic  be  due  merely  to  the  general  character  of  the  Divine 
denunciations,  for  it  is  made  clear  that  what  is  written  is  what 
Jeremiah  has  been  speaking  day  after  day  through  all  these  years. 
The  novelty  and  the  sense  of  panic  are  due  to  a  change  w^hich  this 
incident  reveals  as  coming  over  the  public  conception  of  prophecy. 

147 


Structure  of  the  Old  Testament  g> 

Hitherto  prophecy  has  been  conceived  of  as  something  inseparable 
from  the  presence  of  the  prophet,  a  sort  of  sacred  delirium;  if 
prophets  in  their  inspired  moments  are  troublesome  to  the  pubhc 
they  can  be  ''shut  up."  It  now  appears  that,  apart  from  the  pres- 
ence of  the  prophet,  the  spirit  of  the  prophecy  can  enter  into  litera- 
ture. It  further  appears  that  the  ministrations  of  a  lifetime,  adapted 
by  the  prophet  to  all  varieties  of  surrounding  circumstances,  can  be 
condensed  and  intensified  into  a  message  of  universal  import. 

The  recognition  of  such  generalized  prophecy  is  an  important 
condition  for  true  interpretation  of  the  prophetic  books.  The 
opening  of  the  Book  of  Isaiah  is  a  prophecy  which  has  been  felici- 
tously entitled  "The  Great  Arraignment."  It  is  given  below 
(page  182):  let  the  reader  study  it,  and  side  by  side  with  it  let  him 
study  an  oration  in  the  Book  of  Deuteronomy  (above,  page  44). 
Both  give  us  discourse  of  the  most  exalted  eloquence.  But  there  is 
a  difference.  As  we  follow  the  oration  of  Moses  we  feel  in  every 
line  the  presence  of  an  audience,  and  connection  with  a  great 
occasion — the  Rehearsal  of  the  Blessing  and  the  Curse.  In  the 
discourse  of  Isaiah  there  is  nothing  to  suggest  the  immediate 
presence  of  an  audience,  and  nothing  to  suggest  any  particular 
occasion.  Very  likely  the  matter  of  Isaiah's  discourse  has  been 
used  by  him  fifty  or  a  hundred  times  in  his  encounters  \Aith  king  or 
people.  But  in  "The  Great  Arraignment"  the  modifying  circum- 
stances of  such  encounters  have  disappeared,  and  only  the  essential 
spirit  remains.  It  is  the  function  of  literature  in  its  higher  forms 
thus  to  idealize  what  it  contains.  The  ministration  of  a  prophet  to 
particular  people  in  particular  circumstances  belongs  to  history, 
and  is  occasional  in  its  scope.  Literature  as  distinguished  from  his- 
tory is  eternal  in  its  outlook;  the  literary  prophecy  comes  home  to 
the  present  age  as  much  as  to  the  age  of  the  prophet. 

In  this  particular  case  the  generalized  prophecy  has  taken  the 
form  of  discourse.  But  all  the  higher  forms  of  literature  will  serve 
the  same  purpose;  especially  what  are  called  creative  forms  of 
literature,  involving  the  imagination,  such  as  drama,  song,  story. 
And  here  it  seems  desirable  to  indicate  certain  literary  forms  which 
are  special  to  the  Bible,  and  indeed  quite  unfamiliar  in  modern 
literature.  I  propose  to  deal  with  three  of  such  special  forms, 
illustrating  them  by  notable  examples.     A  study  of  these  three 

148 


§-  Literary  Types :  The  Doom  Form 

forms  will  be  a  preparation  for  reading  the  Books  of  the  Prophets; 
for  no  utterance  can  produce  its  full  effect  upon  a  reader  who  is 
unfamiliar  with  the  literary  mould  in  which  the  utterance  is  cast. 

First,  we  have  the  Doom  Form.  The  name  is  given  to  it  from 
its  regular  use  in  what  are  called  Doom  Prophecies.  Besides 
their  addresses  to  Israel  the  prophets  are  accus-  The  Doom 
tomed  to  make  denunciations  of  foreign  peoples,  Form 
enemies  of  the  Chosen  People  of  God:  we  have  the  Doom  of  Baby- 
lon, of  Egypt,  of  Moab.  Usually  these  Doom  Prophecies  are 
found  to  have  the  particular  literary  form  under  discussion.  Struc- 
turally, the  Doom  Form  implies  two  separate  elements:  prose 
monologue,  interrupted  at  intervals  by  outbursts  of  lyrics.  The 
passages  of  prose  monologue,  when  read  by  themselves  apart  from 
the  lyric  interruptions,  will  be  found  to  be  continuous  monologue 
of  Deity,  God  denouncing  judgment  against  the  evil  nations.  The 
interrupting  lyrics  do  not  come  from  particular  speakers;  like  the 
chorales  in  a  modern  oratorio  they  are  impersonal,  and  they  are 
found  to  be  realizations  or  celebrations,  from  point  to  point,  of  what 
the  Divine  word  brings  forward.  I  instance  the  most  celebrated  of 
these  Doom  Prophecies. 

Isaiah's  Doom  of  Babylon 

Set  ye  up  an  ensign  upon  the  bare  mountain,  lift  up  the  voice 
unto  them,  wave  the  hand,  that  they  may  go  into  the  gates  of  the 
nobles.  I  have  commanded  my  consecrated  ones,  yea,  I  have  called 
my  mighty  men  for  mine  anger,  even  them  that  exult  in  my  majesty. 

The  noise  of  a  multitude  in  the  mountains. 
Like  as  of  a  great  people! 
The  noise  of  a  tumult 
Of  the  kingdoms  of  the  nations  gathered  together! 

The  Lord  of  Hosts 

Mustereth  the  Hosr  for  the  battle; 
They  come  from  a  far  country, 
From  the  uttermost  part  of  heaven: 
149 


Structure  of  the  Old  Testament  § 

Even  the  Lord,   and  the  weapons  of  his  indignation, 
To  destroy  the  whole  land. 
Howl  ye,  for  the  Day  of  the  Lord  is  at  hand: 
As  destruction  from   the  Almighty  shall  it  come. 

Therefore  shall  all  hands  be  feeble,  and  every  heart  of  man  shall 
melt:  and  they  shall  be  dismayed;  pangs  and  sorrows  shall  take 
hold  of  them;  they  shall  be  in  pain  as  a  woman  in  travail;  they 
shall  be  amazed  one  at  another;  their  faces  shall  be  faces  of  flame. 

Behold,  the  Day  of  the  Lord  cometh. 
Cruel,  with  wrath  and  fierce  anger; 
To  make  the  land  a  desolation. 
And  to  destroy  the  sinners  thereof  out  of  it. 

For  the  stars  of  heaven  and  the  constellations  thereof  shall  not 
give  their  light:  the  sun  shall  be  darkened  in  his  going  forth,  and 
the  moon  shall  not  cause  her  light  to  shine.  And  I  will  punish  the 
world  for  their  evil,  and  the  wicked  for  their  iniquity;  and  I  will 
cause  the  arrogancy  of  the  proud  to  cease,  and  will  lay  low  the 
haughtiness  of  the  terrible.  I  will  make  a  man  more  rare  than  fine 
gold,  even  a  man  than  the  pure  gold  of  Ophir.  Therefore  I  will 
make  the  heavens  to  tremble,  and  the  earth  shall  be  shaken  out  of 
her  place,  in  the  wrath  of  the  Lord  of  hosts,  and  in  the  day  of  his 
fierce  angeo*.  And  it  shall  come  to  pass,  that  as  the  chased  roe,  and 
as  sheep  that  no  man  gathereth,  they  shall  turn  every  man  to  his 
own  people,  and  shall  flee  every  man  to  his  own  land.  Every  one 
that  is  found  shall  be  thrust  through;  and  every  one  that  is  taken 
shall  fall  by  the  sword.  Their  infants  also  shall  be  dashed  in  pieces 
before  their  eyes;  their  houses  shall  be  spoiled.  Behold,  I  will  stir 
up  the  Medes  against  them,  which  shall  not  regard  silver,  and  as  for 
gold,  they  shall  not  delight  in  it.  And  their  bows  shall  dash  the 
young  men  in  pieces;  and  they  shall  have  no  pity  on  the  fruit  of  the 
womb;  their  eye  shall  not  spare  children. 

And  Babylon, 

The  glory  of  kingdoms, 

The  beauty  of  the  Chaldeans'  pride. 

Shall  be  as  when  God  overthrew  Sodom  and  Gomorrah. 

150 


<§  Literary  Types:  The  Doom  Form 

It  shall  never  be  inhabited, 

Neither  shall  it  be  dwelt  in  from  generation  to  generation ; 
^ Neither  shall  the  Arabian  pitch  tent  there; 
Neither  shall  shepherds  make  their  flocks  to  lie  down  there. 

But  wild  beasts  of  the  desert  shall  He  there; 

And  their  houses  shall  be  full  of  doleful  creatures; 
And  ostriches  shall  dwell  there, 
And  satyrs  shall  dance  there. 

And  wolves  shall  cry  in  their  castles, 

And  jackals  in  the  pleasant  palaces: 

And  her  time  is  near  to  come, 

And  her  days  shall  not  be  prolonged. 

For  the  Lord  will  have  compassion  on  Jacob,  and  will  yet 
choose  Israel,  and  set  them  in  their  own  land:  and  the  stranger 
shall  join  himself  with  them,  and  they  shall  cleave  to  the  house  of 
Jacob.  And  the  peoples  shall  take  them,  and  bring  them  to  their 
place:  and  the  house  of  Israel  shall  possess  them  in  the  land  of  the 
Lord  for  servants  and  for  handmaids:  and  they  shall  take  them 
captive,  whose  captives  they  were;  and  they  shall  rule  over  their 
oppressors.  And  it  shall  come  to  pass  in  the  day  that  the  Lord 
shall  give  thee  rest  from  thy  sorrow,  and  from  thy  trouble,  and  from 
the  hard  service  w^herein  thou  wast  made  to  serve,  that  thou  shalt 
take  up  this  parable  against  the  king  of  Babylon,  and  say: 

How  hath  the  oppressor  ceased! 

The  golden  city  ceased! 
The  Lord  hath  broken  the  staff  of  the  wicked, 

The  sceptre  of  the  rulers; 
He  that  smote  the  peoples  in  wrath  with  a  continual  stroke, 

That  ruled  the  nations  in  anger. 
Is  persecuted. 

And  none  hindereth! 
The  whole  earth  is  at  rest,  and  is  quiet: 

They  break  forth  into  singing: 
151 


Structure  of  the  Old  Testament  -Q' 

Yea,  the  fir  trees  rejoice  at  thee, 

And  the  cedars  of  Lebanon: 
*  Since  thou  art  laid  down, 

'  No  feller  is  come  up  against  us.' 

Hell  from  beneath  is  moved  for  thee. 

To  meet  thee  at  thy  coming: 
It  stirreth  up  the  dead  for  thee, 

Even  all  the  chief  ones  of  the  earth; 
It  hath  raised  up  from  their  thrones  all  the  kings  of  the 
nations, 

All  they  shall  answer  and  say  unto  thee: 

*  Art  thou  also  become  weak  as  we? 

'Art  thou  become  like  unto  us? ' 
Thy  pomp  is  brought  down  to  hell, 

And  the  noise  of  thy  viols: 
The  worm  is  spread  under  thee. 

And  worms  cover  thee. 

How  art  thou  fallen  from  heaven, 

O  Day  Star,  son  of  the  morning! 
How  art  thou  cut  down  to  the  ground. 

Which  didst  lay  low  the  nations! 
And  thou  saidst  in  thine  heart, '  I  will  ascend  into  heaven, 

'I  will  exalt  my  throne  above  the  stars  of  God; 

*  And  I  will  sit  upon  the  mount  of  congregation, 

'  In  the  uttermost  parts  of  the  north: 
'I  will  ascend  above  the  heights  of  the  clouds; 

'  I  will  be  like  the  Most  High.' 
Yet  thou  shalt  be  brought  down  to  hell. 

To  the  uttermost  parts  of  the  pit. 

They  that  see  thee  shall  narrowly  look  upon  thee. 

They  shall  consider  thee: 
'  Is  this  the  man  that  made  the  earth  to  tremble, 

'That  did  shake  kingdoms; 
'  That  made  the  world  as  a  wilderness,  and  overthrew  the  cities 
thereof, 
'  That  let  not  loose  his  prisoners  to  their  home? ' 
152 


<§-  Literary  Types:  The  Doom  Form 

All  the  kings  of  the  nations,  all  of  them,  sleep  in  glory, 

Every  one  in  his  own  house: 
But  thou  art  cast  forth  away  from  thy  sepulchre, 

Like  an  abominable  branch, 
As  the  raiment  of  those  that  are  slain. 

That  are  thrust  through  with  the  sword, 
That  go  down  to  the  stones  of  the  pit; 

As  a  carcase  trodden  under  foot. 

Thou  shalt  not  be  joined  with  them  in  burial,  because  thou  hast 
destroyed  thy  land,  thou  hast  slain  thy  people;  the  seed  of  evil- 
doers shall  not  be  named  for  ever.  Prepare  ye  slaughter  for  his 
children  for  the  iniquity  of  their  fathers;  that  they  rise  not  up,  and 
possess  the  earth,  and  fill  the  face  of  the  world  with  cities.  And  I 
will  rise  up  against  them,  saith  the  Lord  of  hosts,  and  cut  off  from 
Babylon  name  and  remnant,  and  son  and  son's  son,  saith  the  Lord. 
I  will  also  make  it  a  possession  for  the  porcupine,  and  pools  of 
water:  and  I  will  sweep  it  with  the  besom  of  destruction,  saith  the 
Lord  of  hosts. 


What  appears  as  prose  in  this  prophecy  is  found  to  be  continuous 
monologue,  and  monologue  of  Deity,  the  'T"  of  these  passages 
always  indicating  the  speaker  as  God.  The  interrupting  lyrics 
give  no  suggestion  of  personal  speakers;  lyric  strains,  so  to  speak, 
sound  out  of  the  void  to  second  and  expatiate  upon  what  the  words 
of  God  proclaim.  No  sooner  has  the  opening  monologue  suggested 
Deity  summoning  his  supernatural  ministers  to  a  work  of  judgment 
than  the  lyric  strains  bring  home  to  us  the  noise  of  a  multitude  in  the 
mountains,  hosts  mustering  for  a  work  of  destruction.  The  Di- 
vine voice  speaks  of  the  panic  and  horrors  of  judgmen^t;  the  lyric 
strain  tells  of  a  Day  of  the  Lord  cruel  with  fierce  anger.  The 
Divine  picture  of  impending  doom  has  reached  its  cUmax:  suddenly 
the  interrupting  lyrics  indicate  Babylon  as  the  object  of  this 
judgment,  and  follow  with  a  doleful  picture  of  utter  desolation, 
wild  creatures  roaming  over  what  had  been  the  site  of  the  world's 
metropolis.  The  speech  of  Deity  then  announces  how  this  over- 
throw of  Babylon  is  a  deliverance  of  his  chosen  people  from  their 

153 


Structure  of  the  Old  Testament  g> 

oppressor.  The  lyrics  now  take  form  as  a  regular  ode,  and  (what 
is  unusual  in  Doom  prophecies)  this  ode  is  put  into  the  mouth  of 
deHvered  Israel.  It  is  an  ode  of  scornful  triumph  over  a  fallen 
oppressor;  and  reaches  a  climax  in  the  imagery  of  the  underworld, 
into  which  Babylon  has  fallen,  while  the  inhabitants  of  this  under- 
world, the  earher  oppressors  of  the  earth,  peer  curiously  at  the 
newcomer,  wondering  how  he  has  fallen  from  his  pomp  to  be- 
come weaker  than  themselves.  The  Divine  monologue  briefly 
concludes,  with  the  reiterated  thought  of  Babylon  the  haughty 
swept  from  the  earth  with  the  besom  of  destruction. 

The  second  of  the  three  literary  forms  is  the  Rhapsody,  a  name 
given  to  the  Spiritual  Dramas  of  the  Bible.  To  the  modern 
The  Rhaosodv  ^^^  drama  suggests  the  theatre.  The  Hebrew  people 
had  no  theatre;  but  the  strong  creative  instinct 
of  its  poets  could  project  a  drama  wholly  in  the  region  of  the 
spiritual.  To  speak  in  theatrical  terms  we  should  have  to  say 
that  the  scene  of  such  rhapsodies  is  the  whole  universe;  their 
period  is  all  time;  God  is  the  hero  of  the  drama,  and  Providence  is 
its  plot.  In  a  modern  drama  w^e  follow  a  movement  of  events 
brought  out  by  dialogue  of  individual  speakers  in  specific  scenes. 
The  rhapsodies  have  their  dialogue.  The  speakers  include  such  as 
God  and  the  Celestial  Hosts;  Israel  appears,  Israel  Suffering  or 
Israel  Repentant;  the  Saved  and  the  Doomed,  the  East  and  the 
West,  answer  one  another.  There  is  often  one  who  speaks  in  the 
name  of  God,  yet  is  not  God — the  Voice  of  Prophecy  may  express 
the  idea.  Not  infrequently  we  have  '  Voices,'  '  Cries,'  with  no  more 
of  personality  than  these  words  imply.  Monologue  is  made  to  do 
the  work  of  dialogue;  especially  where  the  Divine  monologue, 
apostrophizing  nations  or  classes,  makes  them  thereby  present  to 
the  scene;  or  where  it  alternates  between  judgment  and  mercy, 
indignation  and  tenderness.  Impersonal  lyrics,  as  in  the  Doom 
Form,  dwell  upon  particular  points  of  the  movement.  For  scenery, 
such  scenery  as  belongs  to  a  spiritual  drama  is  brought  home  to  us 
by  flashes  of  \dsion,  or  by  a  descriptive  voice  that  may  be  entitled 
'The  Prophetic  Spectator.'  In  so  spiritual  a  region  other  literary 
forms  beside  dialogue,  even  prose  discourse,  may  help  to  carry 
forward  the  movement  of  events.    And  this  is  always  a  movement 

154 


<§-  Literary  Types:  The  Rhapsody 

of  Divine  Providence  ordering  the  universe,  that  which  the  Bible 
expresses  by  its  word  'Judgement.' 

We  may  take  for  illustration  a  grand  poem  that  fills  the  whole 
Book  of  Joel.  It  is  sometimes  entitled,  The  Rhapsody  of  the 
Locust  Plague;  for,  without  the  word  'locust'  being  used,  a 
mysterious  description  (page  158)  of  advancing  foes  reads  like  a 
riddling  suggestion  of  a  locust  plague.  This  rhapsody  is  made  up 
of  seven  successive  Visions  (like  the  Acts  of  a  drama),  with  the 
turning  point  of  the  movement  in  the  centre. 


JOEL'S  RHAPSODY  OF  THE  LOCUST  PLAGUE 

I. — The  Land  Desolate  and  Mourning 

Old  Men 

Hear  this,  ye  old  men. 
And  give  ear,  all  ye  inhabitants  of  the  land! 
Hath  this  been  in  your  days, 
Or  in  the  days  of  your  fathers? 
Tell  ye  your  children  of  it, 
And  let  your  children  tell  their  children, 
And  their  children  another  generation. 
That  which  the  palmerworm  hath  left 

Hath  the  locust  eaten; 
And  that  which  the  locust  hath  left 

Hath  the  cankerworm  eaten; 
And  that  which  the  cankerworm  hath  left 
Hath  the  caterpillar  eaten. 

Revellers 

Awake,  ye  drunkards,  and  weep, 
And  howl  all  ye  drinkers  of  wine, 

Because  of  the  sweet  wine; 
For  it  is  cut  off  from  your  mouth! 
For  a  nation  is  come  up  upon  my  land. 
Strong,  and  without  number; 
His  teeth  are  the  teeth  of  a  lion, 
155 


Structure  of  the  Old  Testament  § 

And  he  hath  the  jaw  teeth  of  a  great  lion. 

He  hath  laid  my  vine  waste, 
And  barked  my  fig  tree: 
He  hath  made  it  clean  bare,  and  cast  it  away; 

The  branches  thereof  are  made  white. 

Priests 

Lament  like  a  virgin 
Girded  with  sackcloth  for  the  husband  of  her  youth! 
The  meal  offering  and  the  drink  offering 
Is  cut  off  from  the  house  of  the  Lord: 
The  priests,  the  Lord's  ministers,  mourn. 
The  field  is  wasted, 
The  land  mourneth; 
For  the  corn  is  wasted, 
The  new  wine  is  dried  up, 
The  oil  languisheth. 

Husbandmen 

Be  ashamed,  O  ye  husbandmen, 

Howl,  O  ye  vinedressers. 
For  the  wheat,  and  for  the  barley; 
For  the  harvest  of  the  field  is  perished! 
The  wine  is  withered. 
And  the  fig  tree  languisheth; 
The  pomegranate  tree, 
The  palm  tree  also,  and  the  apple  tree, 
Even  all  the  trees  of  the  field  are  withered: 
For  joy  is  withered  away  from  the  sons  of  men. 

Priests 

Gird  yourselves,  and  lament,  ye  priests; 
Howl,  ye  ministers  of  the  altar; 
Come,  lie  all  night  in  sackcloth, 
Ye  ministers  of  my  God: 
For  the  meal  offering  and  the  drink  offering 
Is  withholden  from  the  house  of  your  God! 
156 


§  Literary  Types :  The  Rhapsody 

The  Whole  People 

Sanctify  a  fast,  call  a  solemn  assembly,  gather  the  old  men  and 
all  the  inhabitants  of  the  land  unto  the  house  of  the  Lord  your  God, 
and  cry  unto  the  Lord  : 

Alas  for  the  day!  for  the  day  of  the  Lord  is  at  hand! 
And  as  destruction  from  the  Almighty  shall  it  come. 
Is  not  the  meat  cut  off  before  our  eyes. 
Yea,  joy  and  gladness  from  the  house  of  our  God? 

The  seeds  rot  under  their  clods: 
The  garners  are  laid  desolate, 
The  barns  are  broken  down; 
For  the  corn  is  withered. 

How  do  the  beasts  groan! 

The  herds  of  cattle  are  perplexed. 

Because  they  have  no  pasture; 

Yea,  the  flocks  of  sheep  are  made  desolate. 

O  Lord,  to  thee  do  I  cry: 

For  the  fire  hath  devoured  the  pastures  of  the  wilder- 
ness, 
And  the  flame  hath  burned  all  the  trees  of  the  field. 
Yea,  the  beasts  of  the  field  pant  unto  thee: 
For  the  water  brooks  are  dried  up, 
And  the  fire  hath  devoured  the  pastures  of  the  wild- 
erness. 

II.— The  Judgement  Advancing 

Blow  ye  the  trumpet  in  Zion, 

And  sound  an  alarm  in  my  holy  mountain; 

Let  all  the  inhabitants  of  the  land  tremble! 

For  the  Day  of  the  Lord  cometh,  for  it  is  nigh  at  hand;  a  day  of 
darkness  and  gloominess,  a  day  of  clouds  and  thick  darkness,  as  the 

157 


Structure  of  the  Old  Testament  § 

dawn  spread  upon  the  mountains;  a  great  people  and  a  strong,  there 
hath  not  been  ever  the  like,  neither  shall  be  any  more  after  them, 
even  to  the  years  of  many  generations! 

A  fire  devoureth  before  them; 

And  behind  them  a  flame  burneth: 

The  land  is  as  the  garden  of  Eden  before  them, 

And  behind  them  a  desolate  wilderness! 

Yea,  and  none  hath  escaped  them.  The  appearance  of  them  is  as 
the  appearance  of  horses;  and  as  horsemen,  so  do  they  run.  Like 
the  noise  of  chariots  on  the  tops  of  the  mountains  do  they  leap, 
like  the  noise  of  a  flame  of  fire  that  devoureth  the  stubble,  as  a 
strong  people  set  in  battle  array. 

At  their  presence  the  peoples  are  in  anguish: 

All  faces  are  waxed  pale: 

They  run  like  mighty  men; 

They  climb  the  wall  like  men  of  war; 

And  they  march  every  one  on  his  ways. 

And  they  break  not  their  ranks:  neither  doth  one  thrust  another; 
they  march  every  one  in  his  path:  and  they  burst  through  the 
weapons,  and  break  not  off  their  course. 

They  leap  upon  the  city; 

They  run  upon  the  wall; 

They  climb  up  into  the  houses; 

They  enter  in  at  the  windows  like  a  thief. 

The  earth  quaketh  before  them; 

The  heavens  tremble: 

The  sun  and  the  moon  are  darkened. 

And  the  stars  withdraw  their  shining. 

And  the  Lord  uttereth  his  voice  before  his  army;  for  his  camp  is 
very  great;  for  he  is  strong  that  executeth  his  word:  for  the  Day  of 
the  Lord  is  great  and  very  terrible;  and  who  can  abide  it? 

158 


§  Literary  Types:  The  Rhapsody 

III. — Repentance  at  the  Last  Moment 
The  Lord 
Yet  even  now,  saith  the  Lord,  turn  ye  unto  me  with  all  your 
heart,  and  with  fasting,  and  with  weeping,  and  with  mourning:  and 
rend  your  heart,  and  not  your  garments,  and  turn  unto  the  Lord 
your  God:  for  he  is  gracious  and  full  of  compassion,  slow  to  anger, 
and  plenteous  in  mercy,  and  repenteth  him  of  the  evil. 

The  People 
Who  knoweth  whether  he  will  not  turn  and  repent,  and  leave  a 
blessing  behind  him,  even  a  meal  offering  and  a  drink  offering  unto 
the  Lord  your  God? 

Blow  the  trumpet  in  Zion, 

Sanctify  a  fast. 
Call  a  solemn  assembly: 

Gather  the  people, 
Sanctify   the   congregation, 
Assemble  the  old  men. 
Gather  the  children,  and  those  that  suck  the  breasts: 
Let  the  bridegroom  go  forth  of  his  chamber, 
And  the  bride  out  of  her  closet. 

Let  the  priests,  the  ministers  of  the  Lord,  weep  between  the 
porch  and  the  altar,  and  let  them  say: 

Priests 
Spare  thy  people,  O  Lord, 

And  give  not  thine  heritage  to  reproach, 
That  the  nations  should  use  a  b3rvvord  against  them; 
Wherefore  should  they  say  among  the  peoples.  Where  is 
their  God? 

IV. — Relief  and  Restoration 
Then  was  the  Lord  jealous  for  his  landj  and  had  pity  on  his  people. 

The  Lord 
Behold,  I  will  send  you  corn,  and  wine,  and  oil,  and  ye  shall  be 
satisfied  therewith:  and  I  will  no  more  make  you  a  reproach  among 

159 


Structure  of  the  Old  Testament  § 

the  nations:  but  I  will  remove  far  off  from  you  the  northern  army, 
and  will  drive  him  into  a  land  barren  and  desolate,  his  forepart  into 
the  eastern  sea,  and  his  hinder  part  into  the  western  sea;  and  his 
stink  shall  come  up,  and  his  ill  savour  shall  come  up,  because  he 
hath  done  great  things. 

Fear  not,  O  land,  be  glad  and  rejoice;  for  the  Lord  hath  done  great 
things.  Be  not  afraid,  ye  beasts  of  the  field;  for  the  pastures  of  the 
wilderness  do  spring,  for  the  tree  beareth  her  fruit,  the  fig  tree  and 
the  vine  do  >deld  their  strength.  Be  glad  then,  ye  children  of  Zion, 
and  rejoice  in  the  Lord  your  God:  for  he  giveth  you  the  former  rain 
in  just  measure,  and  he  causeth  to  come  down  for  you  the  rain,  the 
former  rain  and  the  latter  rain,  in  the  first  month.  And  the  floors 
shall  be  full  of  wheat,  and  the  fats  shall  overflow  with  wine  and  oil. 
And  I  will  restore  to  you  the  years  that  the  locust  hath  eaten,  the 
cankerworm,  and  the  caterpillar,  and  the  palmerworm,  my  great 
army  which  I  sent  among  you.  And  ye  shall  eat  in  plenty  and  be 
satisfied,  and  shall  praise  the  name  of  the  Lord  your  God,  that  hath 
dealt  wondrously  with  you:  and  my  people  shall  never  be  ashamed. 
And  ye  shall  know  that  I  am  in  the  midst  of  Israel,  and  that  I  am 
the  Lord  your  God,  and  there  is  none  else:  and  my  people  shall 
never  be  ashamed. 

V. — Afterward 
The  Lord 

And  it  shall  come  to  pass  afterward,  that  I  will  pour  out  my  spirit 
upon  all  flesh;  and  your  sons  and  your  daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  young  men  shall  see  visions: 
and  also  upon  the  servants  and  upon  the  handmaids  in  those  days 
will  I  pour  out  my  spirit. 

And  I  will  shew  wonders  in  the  heavens  and  in  the  earth,  blood, 
and  fire,  and  pillars  of  smoke.  The  sun  shall  be  turned  into  darkness, 
and  the  moon  into  blood,  before  the  great  and  terrible  day  of  the 
Lord  come.  And  it  shall  come  to  pass,  that  whosoever  shall  call  on 
the  name  of  the  Lord  shall  be  delivered:  for  in  mount  Zion  and  in 
Jerusalem  there  shall  be  those  that  escape,  as  the  Lord  hath  said, 
and  in  the  remnant  w^hom  the  Lord  doth  call.  For,  behold,  m 
those  days,  and  in  that  time,  when  I  shall  bring  again  the  captivity 

1 60 


<g^ Literary  Types:  The  Rhapsody 

of  Judah  and  Jerusalem,  I  will  gather  all  nations,  and  will  bring 
them  down  into  the  Valley  of  Jehoshaphat  *;  and  I  will  plead  with 
them  there  for  my  people  and  for  my  heritage  Israel,  whom  they 
have  scattered  among  the  nations,  and  parted  my  land. 

VI. — Advance  to  the  Valley  of  Decision 
The   Lord 

Proclaim  ye  this  among  the  nations;  prepare  war:  stir  up  the 
mighty  men;  let  all  the  men  of  war  draw  near,  let  them  come  up. 
Beat  your  plowshares  into  Swords,  and  your  pruninghooks  into 
spears:  let  the  weak  say,  I  am  strong. 

Voices 

Haste  ye,  and  come,  all  ye  nations  round  about,  and  gather  your- 
selves together.  Thither  cause  thy  mighty  ones  to  come  down,  O 
Lord. 

The  Lord 

Let  the  nations  bestir  themselves,  and  come  up  to  the  Valley  of 
'  Jehoshaphat ' :  for  there  will  I '  sit  to  judge '  all  the  nations  round 
about. 

The  Lord  (to  his  Hosts) 

Put  ye  in  the  sickle,  for  the  harvest  is  ripe:  come,  tread  ye;  for  the 
winepress  is  full,  the  fats  overflow;  for  their  wickedness  is  great. 

The  Prophetic  Spectator 

Multitudes,  multitudes  in  the  Valley  of  Decision!  for  the  Day  of 
the  Lord  is  near  in  the  Valley  of  Decision.  The  sun  and  the  moon 
are  darkened,  and  the  stars  withdraw  their  shining.  And  the  Lord 
shall  roar  from  Zion,  and  utter  his  voice  from  Jerusalem;  and  the 
heavens  and  the  earth  shall  shake:  but  the  Lord  will  be  a  refuge 
unto  his  people,  and  a  strong  hold  to  the  children  of  Israel. 

*  The  Lord's  decision. 
i6i 


Structure  of  the  Old  Testament  -g> 

VII.— The  Holy  Mountain  and  Eternal  Peace 

The  Lord 

So  shall  ye  know  that  I  am  the  Lord  your  God,  dwelling  in  Zion 
my  holy  mountain:  then  shall  Jerusalem  be  holy,  and  there  shall  no 
strangers  pass  through  her  any  more.  And  it  shall  come  to  pass  in 
that  day,  that  the  mountains  shall  drop  down  sweet  wine,  and  the 
hills  shall  flow  with  milk,  and  all  the  brooks  of  Judah  shall  flow  w^ith 
waters;  and  a  fountain  shall  come  forth  of  the  house  of  the  Lord, 
and  shall  water  the  Valley  of  Acacias.  Egypt  shall  be  a  desolation, 
and  Edom  shall  be  a  desolate  wilderness,  for  the  violence  done  to  the 
children  of  Judah,  because  they  have  shed  innocent  blood  in  their 
land.  But  Judah  shall  be  inhabited  for  ever,  and  Jerusalem  from 
generation  to  generation.  And  I  will  cleanse  their  blood  that  I  have 
not  cleansed:  for  the  Lord  dwelleth  in  Zion. 


The  imagination  is  called  upon  to  follow  through  seven  successive 
Visions  a  continuous  movement.  The  first  Vision  presents  the 
Land  of  Judah  desolate  and  mourning.  This  is  brought  home  to  us — 
as  it  might  be  in  a  modern  oratorio — by  a  succession  of  choruses. 
A  Chorus  of  old  men  cry  out  upon  a  desolation  never  seen  in  their 
days  or  in  the  days  of  their  fathers  before  them ;  a  Chorus  of  revel- 
lers awake  from  their  revelry  to  find  how  famine  has  eaten  up  the 
means  of  revelling;  a  Chorus  of  priests  cry  that  there  is  nothing  left 
for  offerings  to  the  Lord;  a  Chorus  of  husbandmen  tell  of  fields  and 
vineyards  despoiled.  Then  the  various  choruses  seem  to  draw  to- 
gether into  a  Chorus  of  the  whole  People  of  Judah,  painting  the 
utter  ruin  of  their  land.  With  the  second  Vision  the  Judgment  is 
seen  advancing  to  a  chmax.  The  sudden  sound  of  the  trumpet 
seems  to  proclaim  a  Day  of  Judgment  begun.  In  a  combination  of 
prose  and  verse  (something  like  the  Doom  form)  we  have  pictured 
the  progress  of  a  mysterious  foe,  in  front  of  them  the  land  like  the 
garden  of  Eden,  behind  them  a  desolate  wilderness.  Now  the  foe  is 
close  at  hand;  there  is  darkness  and  rocking  earthquake,  and  for 
cUmax  a  Voice  recognized  as  the  Voice  of  the  God  of  Judgment. 
The  third  Vision  opens  with  a  surprise:  the  Voice  of  God  is  a  voice 
calling  to  repentance,  and  there  is  a  response  from  the  People, 

162 


<§-  Literary  Types :  Emblem  Prophecy 

Who  knoweth  whether  he  will  not  turn  and  leave  a  blessing  behind 
him?  The  fourth  Vision  brings  the  turning  point:  a  God  changing 
from  judgment  to  mercy.  The  speech  of  God  is  not  to  be  read  as  a 
promise:  what  omnipotence  speaks  our  imagination  reads  as  visibly 
present,  and  the  earth  is  seen  to  lose  its  horrors  and  become  smiling 
nature  again.  The  movement  continues  to  a  fifth  Vision:  an 
'  Afterward '  of  sanctification  for  high  and  low.  If  we  have  signs  of 
judgment,  it  is  now  judgment  on  behalf  of  Judah  against  the  na- 
tions of  the  world.  In  the  sixth  Vision  this  new  judgment  is  ad- 
vancing to  its  climax.  Voices  are  heard,  summoning  the  nations  of 
the  earth  "to  the  valley  of  the  Lord's  Decision,"  calling  Jehovah's 
hosts  "to  the  valley  of  the  Lord's  Decision";  the  prophetic  specta- 
tor has  a  glimpse  of  "multitudes,  multitudes,  in  the  valley  of  the 
Lord's  Decision. "  Then  again  all  is  darkness  and  earthquake;  un- 
til, with  the  seventh  Vision,  the  darkness  has  passed,  and  the  Holy 
Mountain  of  Peace  stands  out  from  a  ruined  world.  The  w^ork  of 
Providence  has  run  its  full  course,  and  judgment  has  changed  into 
salvation. 

We  have  yet  to  deal  with  a  third  of  the  literary  forms  distin- 
guishing  the   Bible   from  modern   literature.      This   is   Emblem 
Prophecy.    I  will  speak  first  of  the  simpler  examples    Emblem 
of  this  that  are  to  be  found  in  any  of  the  prophetic    Prophecy 
books;  and  then  of  the  elaboration  of  Emblem  Prophecy  that 
characterises  the  Book  of  Ezekiel. 

In  modern  times  we  are  accustomed  to  sermons  on  texts,  the 
text  being  usually  a  verse  or  two  from  the  Bible.  Similar  dis- 
courses on  texts  are  found  in  the  Books  of  Wisdom.  But  in  the 
prophetic  books  the  text  of  a  discourse  is  an  object-text:  something 
exhibited  to  the  eye,  or  sounded  to  the  ear,  makes  a  starting  point 
for  preaching.  Ezekiel  will  appear  holding  in  his  hand  the  broken 
fragments  of  a  stick,  which  he  proceeds  to  join  together:  this  is  text 
sufficient  for  a  sermon  on  the  healing  of  the  feud  between  Israel  and 
Judah.  Jeremiah  appears  in  the  public  streets  wearing  the  wooden 
collar  of  the  slave:  he  is  to  speak  of  the  enslavement  of  the  na- 
tions by  Nebuchadnezzar.  Suddenly,  one  of  the  hostile  prophets 
runs  up  to  him  and  snaps  the  wooden  collar  in  two:  the  "two 
pieces"  of  the  collar  in  the  hands  of  Hananiah  become  a  text 

163 


Structure  of  the  Old  Testament  § 

for  the  false  prophet's  proclamation  that  within  "two  years" 
the  sacred  vessels  of  the  Lord  will  be  brought  back  to  Jerusalem. 
Or,  the  emblem  text  is  some  reiterated  cry.  In  the  famous 
preaching  of  Jonah  to  the  men  of  Nineveh  there  is  no  sermon  in 
our  sense  of  the  word.  The  prophet  advancing  slowly  through 
the  vast  city  at  every  few  yards  ejaculates,  "Yet  forty  days  and 
Nineveh  shall  be  overthrown":  this,  and  nothing  more.  But  the 
reiteration  of  the  mysterious  words  at  last  produces  a  panic,  which 
brings  the  city  and  its  king  to  repentance.  Such  emblem  texts  are 
part  of  a  widespread  tendency  in  ancient  literature  to  use  dumb 
show  as  a  prelude  to  discourse  or  dramatic  action.  Every  reader 
will  remember  how  in  Shakespeare's  Hamlet  is  introduced  the  play 
of  the  Murder  of  Gonzago;  this  murder  play  is  preluded  by  a  piece 
of  dumb  show  in  which  poison  is  seen  being  poured  into  the  ear  of  a 
sleeper.  The  principle  underlying  such  usage  is  that  dumb  show 
is  mysterious,  and  raises  a  sense  of  wonder;  when  the  action  or  dis- 
course follows  it  strikes  a  mental  attitude  in  the  audience  which  has 
been  quickened  into  receptivity. 

But  in  the  Book  of  Ezekiel  emblem  prophecy  can  go  far  beyond 
this,  and  produces  passages  that  seem  difficult  to  readers  who  are 
unprepared  for  them.  I  cite,  as  it  stands  in  the  Book  of  Ezekiel, 
an  example  of  this  elaborate  emblem  prophecy,  and  will  then  go 
into  the  question  of  its  interpretation. 

Ezekiel:  The  Mimic  Siege  of  Jerusalem 

Thou  also,  son  of  man,  take  thee  a  tile,  and  lay  it  before  thee,  and 
pourtray  upon  it  a  city,  even  Jerusalem:  and  lay  siege  against  it, 
and  build  forts  against  it,  and  cast  up  a  mount  against  it;  set  camps 
also  against  it,  and  plant  battering  rams  against  it  round  about. 
And  take  thou  unto  thee  an  iron  pan,  and  set  it  for  a  wall  of  iron  be- 
tween thee  and  the  city:  and  set  thy  face  toward  it,  and  it  shall  be 
besieged,  and  thou  shalt  lay  siege  against  it.  This  shall  be  a  sign  to 
the  house  of  Israel. 

Moreover  lie  thou  upon  thy  left  side,  and  lay  the  iniquity  of  the 
house  of  Israel  upon  it:  according  to  the  number  of  the  days  that 
thou  shalt  lie  upon  it,  thou  shalt  bear  their  iniquity.  For  I  have 
appointed  the  years  of  their  iniquity  to  be  unto  thee  a  number  of 

164 


<§-  Literary  Types :  Emblem  Prophecy 

days,  even  three  hundred  and  ninety  days:  so  shalt  thou  bear  the 
iniquity  of  the  house  of  Israel.  And  again,  when  thou  hast  accom- 
pHshed  these,  thou  shalt  lie  on  thy  right  side,  and  shalt  bear  the 
iniquity  of  the  house  of  Judah;  forty  days,  each  day  for  a  year,  have 
I  appointed  it  unto  thee.  And  thou  shalt  set  thy  face  toward  the 
siege  of  Jerusalem,  with  thine  arm  uncovered;  and  thou  shalt 
prophesy  against  it.  And,  behold,  I  lay  bands  upon  thee,  and  thou 
shalt  not  turn  thee  from  one  side  to  another,  till  thou  hast  accom- 
plished the  days  of  thy  siege.  Take  thou  also  unto  thee  wheat,  and 
barley,  and  beans,  and  lentils,  and  millet,  and  spelt,  and  put  them 
in  one  vessel,  and  make  thee  bread  thereof;  according  to  the  number 
of  the  days  that  thou  shalt  lie  upon  thy  side,  even  three  hundred  and 
ninety  days,  shalt  thou  eat  thereof.  And  thy  meat  which  thou  shalt 
eat  shall  be  by  weight,  twenty  shekels  a  day:  from  time  to  time 
shalt  thou  eat  it.  And  thou  shalt  drink  water  by  measure,  the  sixth 
part  of  an  hin:  from  time  to  time  shalt  thou  drink.  And  thou  shalt 
eat  it  as  barley  cakes,  and  thou  shalt  bake  it  in  their  sight  with  dung 
that  Cometh  out  of  man.  And  the  Lord  said.  Even  thus  shall  the 
children  of  Israel  eat  their  bread  unclean,  among  the  nations 
whither  I  will  drive  them.  Moreover  he  said  unto  me.  Son  of  man, 
behold,  I  will  break  the  staff  of  bread  in  Jerusalem:  and  they  shall 
eat  bread  by  weight,  and  with  carefulness;  and  they  shall  drink 
water  by  measure,  and  with  astonishment:  that  they  may  want 
bread  and  water,  and  be  astonied  one  with  another,  and  pine  away 
in  their  iniquity. 


And  thou,  son  of  man,  take  thee  a  sharp  sword,  as  a  barber's 
razor  shalt  thou  take  it  unto  thee,  and  shalt  cause  it  to  pass  upon 
thine  head  and  upon  thy  beard:  then  take  thee  balances  to  weigh, 
and  divide  the  hair.  A  third  part  shalt  thou  burn  in  the  fire  in  the 
midst  of  the  city,  when  the  days  of  the  siege  are  fulfilled;  and  thou 
shalt  take  a  third  part,  and  smite  with  the  sword  round  about  it; 
and  a  third  part  thou  shalt  scatter  to  the  wind,  and  I  will  draw  out 
a  sword  after  them.  And  thou  shalt  take  thereof  a  few  in  number, 
and  bind  them  in  thy  skirts.  And  of  these  again  shalt  thou  take, 
and  cast  them  into  the  midst  of  the  fire,  and  burn  them  in  the  fire; 
therefrom  shall  a  fire  come  forth  into  all  the  house  of  Israel. 

165 


Structure  of  the  Old  Testament  -g> 

The  most  varied  interpretations  have  been  put  upon  this  passage 
by  commentators.  Some  have  taken  so  Hterally  the  words  of  the 
Divine  instructions  that  they  have  fancied  Ezekiel — in  the  spirit  of 
a  St.  Symeon  Styhtes — lying  on  his  side  for  more  than  a  year  to- 
gether as  a  protest  against  the  sins  of  Israel  and  Judah.  Other 
commentators  have  whittled  away  the  expressions  in  the  text  so  as 
to  make  them  mere  metaphors.  The  key  to  the  interpretation  of 
this  prophecy  is  to  remember  that  an  emblem  is  only  the  text,  or 
brief  starting  point,  for  discourse.  We  know,  in  the  case  of  Ezekiel, 
that  the  people  are  accustomed  to  come  to  the  house  of  the  prophet, 
and  await  the  moment  of  his  inspiration;  further,  we  know  that 
these  assembhes  are  daily  meetings.  The  significance  of  the  passage 
quoted  is  that  for  four  hundred  successive  days  the  text  of  the 
daily  sermon  is  some  item  of  the  diverse  emblematic  action  pre- 
scribed to  the  prophet;  he  may  be  seen  attacking  or  defending, 
deahng  with  conditions  of  famine  or  exile,  prostrating  himself  for  a 
shorter  period  when  the  question  is  of  Judah's  doom,  for  a  longer 
period  when  it  is  the  doom  of  more  guilty  Israel.  What  Ezekiel 
would  do  in  the  way  of  dumb  show  on  any  single  day  need  not 
occupy  more  than  a  minute  or  couple  of  minutes:  then  dumb  show 
would  give  place  to  spoken  discourse.  The  chapter  that  follows  the 
passage  given  above  is  a  simimary  of  the  matter  that  would  make 
the  four  hundred  discourses.  That  a  single  type  of  emblem,  with 
what  it  typifies,  should  be  reiterated  without  break  for  daily  min- 
istrations extending  over  more  than  a  year  will  not  seem  strange  to 
one  who  follows  the  situation  of  the  prophet  Ezekiel  and  the 
captives  to  whom  he  ministers. 

But  Emblem  Prophecy  in  Ezekiel  can  go  even  further  then  this. 
So  far  I  have  assumed  that  the  emblem  is  no  more  than  the  text  or 
starting  point  of  a  discourse.  But  in  certain  parts  of  the  Book  of 
Ezekiel  the  emblematic  action  is  maintained  through  the  whole  of  a 
discourse.  We  get  a  unique  form  of  art,  in  which  oratory  and  his- 
trionic action  move  side  by  side,  each  enhancing  the  other.  I  will 
cite  an  extreme  case,  only  premising  that  what  is  here  given  need 
not  necessarily  be  understood  as  the  discourse  of  a  single  occasion; 
it  may  be  a  grouping  of  four  different  discourses  all  turning  upon 
the  same  symbolism  of  the  Sword. 

i66 


<§  Literary  Types :  Emblem  Prophecy 

Ezekiel:  The  Sword  of  the  Lord 

And  the  word  of  the  Lord  came  unto  me,  saying,  Son  of  man, 
set  thy  face  toward  Jerusalem,  and  drop  thy  word  toward  the 
sanctuaries,  and  prophesy  against  the  land  of  Israel :  and  say  to  the 
land  of  Israel,  Thus  saith  the  Lord:  Behold,  I  am  against  thee,  and 
will  draw  forth  my  sword  out  of  its  sheath,  and  will  cut  off  from 
thee  the  righteous  and  the  wicked.  Seeing  then  that  I  will  cut  off 
from  thee  the  righteous  and  the  wicked,  therefore  shall  my  sword  go 
forth  out  of  its  sheath  against  all  flesh  from  the  south  to  the  north: 
and  all  flesh  shall  know  that  I  the  Lord  have  drawn  forth  my  sword 
out  of  its  sheath;  it  shall  not  return  any  more.  Sigh  therefore,  thou 
son  of  man;  with  the  breaking  of  thy  loins  and  with  bitterness 
shalt  thou  sigh  before  their  eyes.  And  it  shall  be,  when  they  say 
unto  thee.  Wherefore  sighest  thou?  that  thou  shalt  say.  Because  of 
the  tidings,  for  it  cometh:  and  every  heart  shall  melt,  and  all  hands 
shall  be  feeble,  and  every  spirit  shall  faint,  and  all  knees  shall  be 
weak  as  water:  behold,  it  cometh,  and  it  shall  be  done,  saith  the 
Lord  God. 

* 

And  the  word  of  the  Lord  came  unto  me,  saying,  Son  of  man, 
prophesy,  and  say.  Thus  saith  the  Lord:  Say, 

A  SWORD, 

A   sword, 
It  is  sharpened. 

And  also  furbished: 
It  is  sharpened  that  it  may  make  a  slaughter; 

It  is  furbished  that  it  may  be  as  lightning! 

*  Shall  we  then  make  mirth?  The  Rod  of  my  son,  it  contemneth 
every  tree.' 

And  it  is  given  to  be  furbished 

That  it  may  be  handled: 
The  sword,  it  is  sharpened,  yea,  it  is  furbished, 

To  give  it  into  the  hand  of  the  slayer. 

Cry  and  howi,  son  of  man:  for  it  is  upon  my  people,  it  is  upon  all  the 
princes  of  Israel:  they  are  delivered  over  to  the  sword  with  my  peo- 

167 


Structure  of  the  Old  Testament  g 

pie:  smite  therefore  upon  thy  thigh.  For  there  is  a  trial;  and  what 
if  even  the  Rod  that  contemneth  shall  be  no  more?  saith  the  Lord 
God.  Thou  therefore,  son  of  man,  prophesy,  and  smite  thine  hands 
together. 

And  let  the  sword  be  doubled  the  third  time; 

The  sword  of  the  deadly  wounded: 

It  is  the  sword  of  the  great  one  that  is  deadly  wounded 
Which  compasseth  them  about. 

I  have  set  the  point  of  the  sword  against  all  their  gates, 

That  their  heart  may  melt, 

And  their  stumblings  be  multiplied: 
Ah!  it  is  made  as  lightning! 

It  is  pointed  for  slaughter — 

Gather  thee  together,  go  to  the  right; 
Set  thyself  in  array,  go  to  the  left — 

Whithersoever  thy  face  is  set. 

I  will  also  smite  mine  hands  together,  and  I  will  satisfy  my  fury:  I 
the  Lord  have  spoken  it. 


The  word  of  the  Lord  came  unto  me  again,  saying,  Also,  thou  son 
of  man,  appoint  thee  two  ways  that  the  sword  of  the  king  of  Baby- 
lon may  come;  they  twain  shall  come  forth  out  of  one  land:  and 
mark  out  a  place,  mark  it  out  at  the  head  of  the  way  to  the  city. 
Thou  shalt  appoint  a  way,  for  the  sword  to  come  to  Rabbah  of  the 
children  of  Ammon,  and  to  Judah  in  Jerusalem  the  defenced. 
For  the  king  of  Babylon  stood  at  the  parting  of  the  way,  at  the 
head  of  the  two  ways,  to  use  divination :  he  shook  the  arrows  to  and 
fro,  he  consulted  the  teraphim,  he  looked  in  the  liver.  In  his  right 
hand  was  the  divination  for  Jerusalem,  to  set  battering  rams,  to 
open  the  mouth  in  the  slaughter,  to  lift  up  the  voice  with  shouting, 
to  set  battering  rams  against  the  gates,  to  cast  up  mounts,  to  build 
forts.  O  deadly  wounded  wicked  one,  the  prince  of  Israel,  whose 
day  is  come,  in  the  time  of  the  iniquity  of  the  end;  thus  saith  the 
Lord  God:  Remove  the  mitre,  and  take  off  the  crown:  this  shall  be 

i68 


^  Literary  Types :  Emblem  Prophecy 

no  more  the  same:  exalt  that  which  is  low,  and  abase  that  which  is 
high.  I  will  overturn,  overturn,  overturn  it:  this  also  shall  be  no 
more,  until  he  come  whose  right  it  is;  and  I  will  give  it  him. 


And  thou,  son  of  man,  prophesy,  and  say.  Thus  saith  the  Lord 
God  concerning  the  children  of  Ammon,  and  concerning  their  re- 
proach; and  say  thou: 

*  A  sword,  a  sword  is  drawn, 

'  For  the  slaughter  it  is  furbished: 

'  To  cause  it  to  devour, 

'  That  it  may  be  as  lightning: ' 

whiles  they  see  vanity  unto  thee,  whiles  they  divine  lies  unto  thee? 
to  lay  thee  upon  the  necks  of  the  wdcked  that  are  deadly  wounded, 
whose  day  is  come,  in  the  time  of  the  punishment  of  the  end. 
(Cause  it  to  return  into  its  sheath.)  In  the  place  where  thou  wast 
created,  in  the  land  of  thy  birth,  will  I  judge  thee.  And  I  will  pour 
out  mine  indignation  upon  thee;  I  will  blow  upon  thee  with  fire  of 
my  wrath:  and  I  will  deliver  thee  into  the  hand  of  brutish  men, 
skilful  to  destroy.  Thou  shalt  be  for  fuel  to  the  fire;  thy  blood  shall 
be  in  the  midst  of  the  land;  thou  shalt  be  no  more  remembered: 
for  I  the  Lord  have  spoken  it. 


How  are  we  to  understand  the  emblematic  action  in  such 
prophecy  or  prophecies  of  the  Sword? 

At  the  outset  Ezekiel  is  seen  standing  before  the  expectant  audi- 
ence with  no  more  of  emblematic  action  than  is  implied  in  his  gazing 
steadily  in  a  particular  direction — the  well  known  direction  of  the 
Holy  Land,  much  as  Daniel  in  praying  would  open  his  window  to- 
wards Jerusalem.  This  of  itself  would  serve  for  a  prophetic  text. 
But  it  is  supplemented  by  another:  the  prophet  suddenly  draws  a 
sw^ord  out  of  its  sheath,  and  the  military  action  that  follows  presents 
the  sword  of  the  Lord  falHng  upon  all  flesh.  Then  the  sword  is 
flung  aside,  and  the  prophet  is  seen  writhing  in  agony,  an  agony  so 
reaUstic  that  the  audience  cannot  restrain  their  cries  as  to  what  all 
this  means.    This  gives  Ezekiel  his  opportunity:  his  agony  was  the 

169 


Structure  of  the  Old  Testament  ^ 

agony  of  a  smitten  world,  under  which  every  spirit  should  faint  and 
all  knees  become  weak  as  water. 

Now  we  have  an  entire  change  in  the  symbolism  of  the  sword. 
It  must  be  remembered  that  in  antiquity  all  mechanical  arts  were 
carried  on  to  music,  each  trade  having  its  trade  song.  (A  faint  rehc 
of  this  survives,  as  when  w^e  see  sailors  hauling  in  a  rope  to  a  rude 
chant,  or  French  washerwomen  beating  clothes  in  the  brook  to  a 
traditional  jingle.)  Ezekiel  is  chanting  the  Song  of  the  Sword- 
maker  at  his  work,  the  lengthening  clauses  of  the  song  suggesting 
the  approach  of  the  deadly  weapon  to  completion.  For  a  single 
moment  the  symboHsm  turns  to  the  other  side  of  the  conflict:  the 
careless  foe  all  unconscious  of  what  is  preparing  against  him. 

"Shall  we  then  make  mirth?    The  Rod  of  my  son  it  con- 
temneth  every  tree." 

The  song  of  the  sword  goes  on  gathering  force,  until  at  the  word 
'  slayer '  all  changes  to  the  howls  and  contortions  of  the  foe  on  whom 
the  Divine  sword  has  fallen;  the  flashings  of  the  sword  now  have 
become  lightnings  striking  right  and  left. 

There  is  yet  another  variation.  The  point  of  the  sword  is  seen 
tracing  a  line  on  the  ground;  it  is  a  forked  line,  like  the  branching 
of  ways.  Some  emblematic  action  of  shaking  a  quiver,  or  other 
mode  of  divination,  makes  the  meaning  complete:  the  king  of 
Babylon  has  reached  the  branching  of  ways,  one  leading  tow^ards 
Ammon  and  one  towards  Jerusalem,  and  the  lot  has  decided  him 
for  the  Jerusalem  road.  Horrors  of  war  follow  against  guilty 
Israel  and  its  prince. 

Once  more  we  hear  the  song  of  the  sword,  but  in  a  totally  different 
tone:  it  is  no  longer  the  chant  of  the  workman,  but  the  mockery  of 
Israel's  envious  neighbors,  as  they  gloat  over  the  sword  of  the 
Lord  about  to  descend  upon  Israel.  Suddenly,  the  prophet  plunges 
the  sword  into  its  sheath:  the  looked  for  judgment  on  Israel  is 
restrained.    But  Divine  indignation  w^ill  visit  mocking  Ammon. 

If  in  Emblem  Prophecy  of  this  type  there  is,  to  the  modern 
reader,  much  that  seems  strange,  and  hardly  credible,  he  should 
bear  in  mind  two  considerations.  First,  Emblem  Prophecy  is  only 
a  single  variety  of  what  w^as  a  widespread  tendency  of  ancient  life, 


<Q-  Transition  from  History  to  Literature 

but  has  not  come  down  to  the  modern  world,  the  tendency  to  blend 
dumb  show  with  spoken  action.  And  in  the  second  place  he  must 
recognize  in  Ezekiel  a  rarely  gifted  dramatist,  of  the  kind  only 
occasionally  seen  in  the  acting  of  a  Salvini  or  the  preaching  of  a 
Gavazzi,  one  with  whom  the  faintest  gesture  movement  is  as 
eloquent  as  the  spoken  word.  What  would  seem  feeble  or  absurd  if 
•performed  by  an  ordinary  person  may  have  overpowering  appeal 
when  it  comes  from  a  man  of  genius.  In  Ezekiel  we  have  combined 
the  great  prophet  and  a  consummate  master  of  histrionic  art. 

It  has  been  necessary  to  digress  at  all  this  length  upon  the  types 
of  Hterature  unfamiliar  to  the  modern  world.  We  can  now  return 
to  the  theme  of  the  prophetic  books.  The  sixteen  Books  of  the 
Prophets  are  called  each  after  the  name  of  a  prophet.  The  book 
records  the  whole  activity  of  this  prophet's  life:  both  his  ministra- 
tions in  particular  circumstances  and  his  literary  presentations  of  a 
wider  message.  We  now  can  see  a  reason  for  the  change  in  the 
arrangement  of  the  Old  Testament.  As  long  as  the  question  is  of 
the  simple  action  of  an  EHjah  or  Elisha,  the  stories  embodying  this 
can  be  fitted  each  into  the  exact  point  of  the  historic  narrative  to 
which  it  belongs.  It  is  different  with  the  wider  range  of  the  later 
prophets;  here  the  w^hole  work  of  the  prophet's  life  constitutes  the 
prophecy,  and  it  cannot  be  broken  up  into  fragments.  Yet  the 
interesting  principle  underlying  the  Old  Testament  by  which  litera- 
ture is  used  to  mark  the  emphatic  points  of  history  is  not  lost,  but 
only  modified.  The  Books  of  the  Prophets,  taken  collectively, 
hold  just  the  relation  to  the  later  stages  of  Israel's  history  which 
to  the  earlier  stages  were  held  by  stories  of  patriarchs  and  judges. 

To  what  has  just  been  said  one  important  exception  must  be 
made.  A  prophetic  book  stands  in  the  name  of  a  prophet;  but 
sometimes  a  work  of  prophecy  may  be  anonymous.  There  is  one 
notable  example  of  this.*  By  an  accident  in  the  transmission  of 
the  Bible  through  unliterary  ages  an  anonymous  book  of  prophecy 
has  been  attached  to  the  Book  of  Isaiah,  and  constitutes  the  last 
twenty-seven  chapters  of  that  book.  It  is  wholly  out  of  keeping 
with  the  age  of  Isaiah;  it  belongs  to  a  late  period,  and  is  the  supreme 

*  Another  example  of  anonymous  prophecy  in  the  Book  of  Malachi:  see 
page  252. 

171 


Structure  of  the  Old  Testament  -g> 

masterpiece  of  prophetic  literature.  Under  the  title  of  "  The  Rhap- 
sody of  Zion  Redeemed"  this  will  be  treated  in  a  chapter  by  itself, 
and  \\-ill  be  claimed  as  the  climax  of  the  Old  Testament. 

The  other  two  collections  of  literary  works  made  by  the  Men  of 
the  Return  from  Captivity  can  be  left  to  the  two  chapters  in  which 
they  are  treated,  and  need  little  discussion  at  this  point.  In  the 
collection  of  the  lyrics  of  Israel  the  main  thing  is  of  course  the 
Book  of  Psalms.  This  is  a  miscellaneous  collection,  without  any 
observable  plan  of  arrangement.  Yet  here  we  can  see  something 
analogous  to  the  distinction  in  the  prophetic  books  between  what 
is  occasional  and  historical  and  what  is  of  general  and  universal 
import.  Certain  of  the  psalms — like  the  Sennacherib  songs,  and 
the  anthems  of  David's  inauguration  of  Jerusalem — bear  on  their 
surface  indications  of  connection  with  particular  phases  of  the  his- 
tory' of  Israel.  These  psalms,  in  the  present  work,  have  been 
transferred  to  appropriate  places  in  the  Historic  Outline.  For  what 
remains,  the  question  is  not  of  chronological  succession  but  of  a 
grouping  according  to  the  subject-matter.  And  when  we  come  to 
the  collected  Books  of  Wisdom,  all  connection  with  the  history  of 
Israel  disappears.  Wisdom  has  its  reference  to  personal,  not  to 
national  life.  And  in  the  chapter  dealing  with  these  Books  of  Wis- 
dom we  shall  see  reasons  for  placing  the  whole  as  something  inter- 
mediate between  the  Old  and  the  New  Testaments. 

In  bringing  this  chapter  to  a  close  one  final  remark  may  be  added. 
The  chapter  has  had  to  do  with  ti  distinction,  in  the  Old  Testament, 
between  what  is  occasional  in  the  history-  of  Israel  and  what  is 
literature  of  general  and  universal  import.  But  it  must  never  be 
forgotten  that  the  history-  of  Israel  is  itself  a  thing  of  universal  im- 
port. In  the  natural  course  of  religious  development  we  have  first 
the  religion  that  is  national  and  then  the  religion  that  is  personal. 
But  the  two  are  in  a  sense  one.  The  nation  is  the  individual  "writ 
large."  The  Old  Covenant  between  God  and  a  Chosen  Nation 
meets,  in  the  Book  of  Jeremiah,  a  ''New  Covenant"  between 
God  and  individual  hearts.  The  Church  of  the  New  Testament  is 
the  heir  of  the  Israel  of  the  Old  Testament.  The  value  of  the  Bible 
as  the  foundation  of  modern  religion  would  be  considerably  dimin- 
ished if  its  readers  failed  to  see  in  God's  dealing  with  a  nation  a 
varied  presentation  of  his  dealings  with  the  individual  life. 


CHAPTER  III 
COLLECTED  BOOKS  OF  THE  PROPHETS 
Isaiah  Jonah 


Jeremiah 

Ezekiel 

Daniel 

Hosea 

Joel 

Amos 

Obadiah 


Micah 

Nahum 

Habakkuk 

Zephaniah 

Haggai 

Zechariah 

Malachi 


173 


In  the  traditional  Bible  the  Books  of  the  Prophets  stand  as  on  the 
preceding  page,  without  any  apparent  principle  of  arrangement.  In 
this  work  they  are  grouped  as  follows. 


I.  Prophecies  with  historic  setting  in  Old  Testament  history 


Northern  Israel  before  its  fall 

Kingdom  of  Judah:  in  its  flour- 
ishing period  (culminating  in 
the  reign  of  Hezekiah) 

Kingdom  of  Judah:  its  decline 
and  fall 

The  Captivity:  before  and  after 
the  fall  of  Jerusalem 

Close  of  the  Captivity,  and  the 
Return 


Hosea — a  native 

Amos — a  missionary  from  Judah 

Isaiah — a  statesman  of  the  capi- 
tal 

Micah — a  country  prophet 

Zephaniah 

Jeremiah 

Daniel  (in  Babylon) 

Ezekiel  (a  colony  near  the  river 
Chebar) 

Haggai 

Zechariah 

(anonymous)  Malachi  (that  is 
My   Messenger) 


II.  Prophecies  of  Foreign  Nations  or  of  Ideal  Judgment 

The    Chaldean    Empire   at   its  Habakkuk 

height 

Nineveh:  at  its  height  of  power  Jonah 

in  its  fall  Nahum 

Edom  Obadiah 

Ideal  Picture  of  Judgment  Joel 


III.  Climax  of  the  Old  Testament 

The  Rhapsody  of  Zion  Redeemed  [Chapters  40-66  of  the 
traditional  Book  of  Isaiah] 
174 


BOOK  OF  HOSEA 

Hosea  is  one  of  two  prophets  whose  ministiy  is  to  Northern 
Israel  before  its  fall.  In  a  style  of  rugged  obscurity  it  presents  a 
country  gangrened  with  corruption. 

Its  two  most  striking  prophecies  turn  upon  two  powerful  images. 
In  one  of  them  the  idea  is  the  fallen  wife,  whom  her  husband  seeks 
to  reclaim.  This  has  been  often  interpreted  (though  without 
sufficient  grounds)  to  be  a  picture  of  the  relation  between  the  pro- 
phet and  his  erring  wife.  In  the  prophecy  cited  below  the  image  is 
the  yearning  of  a  father  for  his  prodigal  son.  By  a  most  interesting 
literary  device  the  form  of  dialogue  is  thrown  around  the  alternating 
moods  of  Deity — righteous  indignation  and  passionate  tenderness; 
until  at  the  close  repentant  Ephraim  comes  into  the  dialogue,  and 
the  last  note  is  reconciliation. 

The  Yearning  of  God 

The  Lord 

When  Israel  was  a  child,  then  I  loved  him,  and  called  my  son  out 
of  Egypt.— 

As  they  called  them,  so  they  went  from  them:  they  sacrificed  unto 
the  Baalim,  and  burned  incense  to  graven  images. — 

Yet  I  taught  Ephraim  to  go;  I  took  them  on  my  arms;  but  they 
knew  not  that  I  healed  them.  I  drew  them  with  cords  of  a  man, 
with  bands  of  love;  and  I  was  to  them  as  they  that  take  off  the  yoke 
on  their  jaws,  and  I  laid  meat  before  them. — 

He  shall  not  return  into  the  land  of  Egypt;  but  the  Assyrian  shall 
be  his  king,  because  they  refused  to  return.  And  the  sword  shall 
fall  upon  his  cities,  and  shall  consume  his  bars,  and  devour  them, 
because  of  their  own  counsels.  And  my  people  are  bent  to  back- 
sliding from  me:  though  they  call  them  to  him  that  is  on  high,  none 
at  all  will  lift  himself  up. — 

175 


Books  of  the  Prophets  § 

How  shall  I  give  thee  up,  Ephraim?  how  shall  I  deliver  thee, 
Israel?  how  shall  I  make  thee  as  Admah?  how  shall  I  set  thee  as 
Zeboim?  mine  heart  is  turned  within  me,  my  compassions  are 
kindled  together.  I  will  not  execute  the  fierceness  of  mine  anger, 
I  will  not  return  to  destroy  Ephraim:  for  I  am  God,  and  not  man; 
the  Holy  One  in  the  midst  of  thee:  and  I  will  not  come  in  wrath. 
They  shall  walk  after  the  Lord,  who  shall  roar  like  a  lion:  for  he 
shall  roar,  and  the  children  shall  come  trembling  from  the  west. 
They  shall  come  trembling  as  a  bird  out  of  Egypt,  and  as  a  dove 
out  of  the  land  of  Assyria:  and  I  will  make  them  to  dwell  in  their 
houses,  saith  the  Lord. — 

Ephraim  hath  provoked  to  anger  most  bitterly:  therefore  shall  his 
blood  be  left  upon  him,  and  his  reproach  shall  his  Lord  return  unto 
him.  When  Ephraim  spake  with  trembling  he  exalted  himself  in 
Israel:  but  when  he  offended  in  Baal,  he  died.  And  now  they  sin 
more  and  more,  and  have  made  them  molten  images  of  their  silver, 
even  idols  according  to  their  own  understanding,  all  of  them  the 
work  of  the  craftsmen:  they  say  of  them,  Let  the  men  that  sacrifice 
kiss  the  calves.  Therefore  they  shall  be  as  the  morning  cloud,  and 
as  the  dew  that  passeth  early  away,  as  the  chaff  that  is  driven  with 
the  whirlwind  out  of  the  threshing-floor,  and  as  the  smoke  out  of 
the  chimney. — 

Yet  I  am  the  Lord  thy  God  from  the  land  of  Egypt;  and  thou 
knowest  no  god  but  me,  and  beside  me  there  is  no  saviour.  I  did 
know  thee  in  the  wilderness,  in  the  land  of  great  drought.  Accord- 
ing to  their  pasture,  so  were  they  filled;  they  were  filled,  and  their 
heart  was  exalted:  therefore  have  they  forgotten  me. — 

Therefore  am  I  unto  them  as  a  lion:  as  a  leopard  will  I  watch  by 
the  way:  I  will  meet  them  as  a  bear  that  is  bereaved  of  her  whelps, 
and  will  rend  the  caul  of  their  heart:  and  there  will  I  devour  them 
like  a  lion;  the  wild  beast  shall  tear  them.  It  is  thy  destruction, 
O  Israel,  that  thou  art  against  me,  against  thy  help.  Where  now 
is  thy  king,  that  he  may  save  thee  in  all  thy  cities?  and  thy  judges, 
of  whom  thou  saidst,  Give  me  a  king  and  princes?  I  have  given  thee 
a  king  in  mine  anger,  and  have  taken  him  away  in  my  wrath. — 

I  will  ransom  them  from  the  power  of  the  grave;  I  will  redeem 
them  from  death :  O  death,  where  are  thy  plagues?  O  grave,  where 
is  thy  destruction? — 

176 


<§- Northern  Israel:  Hosea  and  Amos 

Repentance  shall  be  hid  from  mine  eyes.  Though  he  be  fruitful 
among  his  brethren,  an  east  wind  shall  come,  the  breath  of  the 
Lord  coming  up  from  the  wilderness,  and  his  spring  shall  become 
dry,  and  his  fountain  shall  be  dried  up:  it  shall  spoil  the  treasure  of 
all  pleasant  vessels.  Samaria  shall  bear  her  guilt;  for  she  hath  re- 
belled against  her  God:  they  shall  fall  by  the  sword;  their  infants 
shall  be  dashed  in  pieces. 

Repentant  Israel. — O  Israel,  return  unto  the  Lord  thy  God; 
for  thou  hast  fallen  by  thine  iniquity.  Take  with  you  words,  and 
return  unto  the  Lord:  say  unto  him.  Take  away  all  iniquity,  and 
accept  that  which  is  good:  so  will  we  render  as  bullocks  the  offering 
of  our  lips.  Asshur  shall  not  save  us;  we  will  not  ride  upon  horses: 
neither  will  we  say  any  more  to  the  work  of  our  hands.  Ye  are  our 
gods:  for  in  thee  the  fatherless  findeth  mercy. 

The  Lord. — I  will  heal  their  backsliding,  I  will  love  them  freely: 
for  mine  anger  is  turned  away  from  him.  I  will  be  as  the  dew  unto 
Israel:  he  shall  blossom  as  the  lily,  and  cast  forth  his  roots  as 
Lebanon.  His  branches  shall  spread,  and  his  beauty  shall  be  as  the 
olive  tree,  and  his  smell  as  Lebanon.  They  that  dwell  under  his 
shadow  shall  return;  they  shall  revive  as  the  corn,  and  blossom  as- 
the  vine:  the  scent  thereof  shall  be  as  the  wine  of  Lebanon. 

Ephraim. — What  have  I  to  do  any  more  with  idols? 

The  Lord. — I  have  answered,  and  will  regard  him. 

Ephraim. — I  am  like  a  green  fir  tree — 

The  Lord. — From  me  is  thy  fruit  found. 


BOOK  OF  AMOS 

Whereas  Hosea  was  a  native  of  the  northern  kingdom,  Amos  is  a 
missionary  to  it  from  southern  Judah.  This  appears  in  an  interest- 
ing digression,  in  which  Amos  inveighs  against  attempts  to  stop  his 
ministry. 

{Then  Amaziah  the  priest  of  Beth-el  sent  to  Jeroboam  king 
of  Israel,  saying,  Amos  hath  conspired  against  thee  in  the  midst 
of  the  house  of  Israel:  the  land  is  not  able  to  bear  all  his  words. 
For  thus  Amos  saith,  Jeroboam  shall  die  by  the  sword,  and  Israel 

177 


Books  of  the  Prophets  g» 

shall  surely  be  led  away  captive  ant  of  his  land.  Also  Amaziah 
said  unto  A  mos,  O  thou  seer,  go,  flee  thee  away  into  the  land  oj 
Judah,  and  there  eat  bread,  and  prophesy  there:  but  prophesy  not 
again  any  more  at  Beth-el:  for  it  is  the  king's  sanctuary,  and  it  is 
a  royal  house.  Then  answered  Amos,  and  said  to  Amaziah,  I  was 
no  prophet,  neither  was  I  a  prophet's  son;  but  I  was  an  herdman, 
and  a  dresser  of  sycamore  trees:  and  the  Lord  took  me  from  foil  aw- 
ing the  flock,  and  the  Lord  said  unto  me.  Go,  prophesy  unto  my 
people  Israel.  Xorw  therefore  Jtear  thou  the  word  of  the  Lord: 
Thou  sayest,  Prophesy  not  against  Israel,  and  drop  not  thy  word 
against  the  house  of  Isaac;  therefore  thus  saith  the  Lord:  Thy 
sons  and  thy  daughters  shall  fall  by  the  sword,  and  thy  land 
shall  be  divided  by  line;  and  thou  thyself  shall  die  in  a  land  that 
is  unclean,  and  Israel  shall  surely  be  led  away  captive  out  of 
his  land.) 

As  a  whole,  the  book  is  rhapsodic  in  form,  denouncing  corruption. 
But  the  movement  is  broken  by  parenthetic  digressions,  in  which 
the  prophet  seems  to  turn  upon  those  who  are  opposing  his  ministr\'. 
One  of  these  digressions  is  the  noble  outburst  of  denunciation  which 
is  here  given. 

Prepare  to  Meet  Thy  God 

Come  to  Beth-el — and  transgress;  to  Gilgal — and  multiply  trans- 
gression; and  bring  your  sacrifices  every  morning,  and  your  tithes 
every  three  days;  and  offer  a  sacrifice  of  thanksgiving  of  that  which 
is  leavened,  and  proclaim  free\sill  offerings  and  pubUsh  them: 

For  this  liketh  you,  O  ye  children  of  Israel, 
Saith  the  Lord  God. 

And  I  also  have  given  you  cleanness  of  teeth  in  all  your  cities,  and 
want  of  bread  in  all  your  places: 

Yet  have  ye  not  returned  unto  me, 
Saith  the  Lord. 

178 


<§-  Northern  Israel :  Hosea  and  Amos 

And  I  also  have  withholden  the  rain  from  you,  when  there  were  yet 
three  months  to  the  harvest:  and  I  caused  it  to  rain  upon  one  city, 
and  caused  it  not  to  rain  upon  another  city:  one  piece  was  rained 
upon,  and  the  piece  whereupon  it  rained  not  withered.  So  two  or 
three  cities  wandered  unto  one  city  to  drink  water,  and  were  not 
satisfied: 

Yet  have  ye  not  returned  unto  me, 

Saith  the  Lord. 

I  have  smitten  you  with  blasting  and  mildew :  the  multitude  of  your 
gardens  and  your  vineyards  and  your  fig  trees  and  your  olive  trees 
hath  the  palmerworm  devoured : 

Yet  have  ye  not  returned  unto  me, 
Saith  the  Lord. 

I  have  sent  among  you  the  pestilence  after  the  manner  of  Egypt: 
your  young  men  have  I  slain  with  the  sword,  and  have  carried  away 
your  horses;  and  I  have  made  the  stink  of  your  camp  to  come  up 
even  into  3^our  nostrils: 

Yet  have  ye  not  returned  unto  me, 
Saith  the  Lord. 

I  have  overthrown  some  among  you,  as  when  God  overthrew  Sodom 
and  Gomorrah,  and  ye  were  as  a  brand  plucked  out  of  the  burning: 

Yet  have  ye  not  returned  unto  me, 
Saith  the  Lord. 

Therefore  thus  will  I  do  unto  thee,  O  Israel: 

And  because  I  will  do  this  unto  thee. 
Prepare  to  meet  thy  God,  O  Israel. 

For^  lo,  he  that  formeth  the  mountains,  and  createth  the  wind,  and 
declareth  unto  man  what  is  his  thought,  that  maketh  the  morning 
darkness,  and  treadeth  upon  the  high  places  of  the  earth;  the  Lord, 
the  God  of  hosts,  is  his  name. 

179 


BOOK  OF  ISAIAH 

The  title  is  here  appUed  to  the  iirst  thirty-nine  chapters  of  the 
Book  of  Isaiah  as  it  appears  in  traditional  Bibles.  The  chapters 
that  follow  these  embody  an  independent  poem,  product  of  a  differ- 
ent period,  which  in  the  accidents  of  literary  history  has  been  joined 
to  the  book  of  the  historical  Isaiah.  Under  the  title,  The  Rhapsody 
of  Zion  Redeemed,  this  will  appear  in  its  proper  place  (below,  chapter 

V). 

The  ministry  of  Isaiah  belongs  to  tlie  kingdom  of  Judah  during 
its  flourishing  period,  mainly  in  tlie  reign  of  Hezekiah.  All  the 
dift'erent  sides  of  prophetic  activity  are  represented. 

One  side  of  tlie  prophet's  work  is  his  daily  ministry,  in  which  he 
encounters  king  or  people  as  a  political  or  spiritual  leader.  One 
notable  example  of  tliis,  Isaiah's  leadership  during  the  crisis  of 
Sennacherib's  invasion,  has  already  appeared  in  its  place  in  tlie 
outline  of  Old  Testament  history  (above,  page  102).  His  action 
in  an  earlier  crisis,  occurring  in  tlie  reign  of  Ahaz,  when  northern 
Israel  and  Syria  made  a  confederacy  against  Judah,  is  tlie  basis  of 
the  prophecy  which  appears  below  under  the  title  ^'The  Child 
Immanuel  and  tlie  Child  Wonderful." 

The  more  important  side  of  prophetic  energy  (as  already  pointed 
out,  above,  page  145)  is  where  tJie  substance  of  such  daily  ministr>^  is 
worked  up  afresh,  stripped  of  occasional  references,  and  made  into 
a  message  which  is  general  and  universal  in  its  appeal.  The  vision 
prophecy  which  constitutes  the  Call  of  Isaiah  strikes  the  key  note  of 
such  prophetic  message.  We  have  side  by  side  (i)  the  Golden 
Age  of  tlie  Future,  often  associated  with  the  expression,  ''the 
mountain  of  the  Lord";  (2)  tlie  purging  Judgment,  through  which 
this  Golden  Age  is  to  be  reached,  and  reached  only  by  the  faithful 
remnant. 

Sometimes  this  higher  prophecy  takes  the  form  of  oratorical 
discourses.    Several  of  Isaiah's  discourses  are  given  below.    Or  the 

I  So 


<§-  Judah :  Isaiah 

prophetic  message  is  cast  in  highly  imaginative  and  dramatic  scenes, 
of  which  the  fullest  example  is  the  Rhapsody,  the  drama  laid  in  the 
region  of  the  spiritual  (above,  page  154).  These  are  illustrated 
below  in  the  Prophecy  of  Assyrian  Invasion,  and  in  the  oracles  cast 
in  the  figure  of  the  Watclmian.  Isaiah's  Rhapsody  of  Judgment  is 
the  most  typical  example  of  Divine  Judgment  portrayed  in  purely 
ideal  pictures,  dissociated  from  particular  time  or  place.  The  Doom 
Prophecy,  specially  directed  against  foreign  foes,  has  already  been 
illustrated  in  Isaiah's  Doom  of  Babylon  (above,  page  149). 

From  the  literary  point  of  view  Isaiah  has  always  been  recognized 
as  in  the  inner  circle  of  the  world's  great  poets.  But  his  peculiar 
forms  of  poetry,  and  especially  his  rapid  and  unexpected  transi- 
tions of  thought,  are  so  different  from  what  is  familiar  in  secular 
poetry,  that  the  student  will  here  stand  specially  in  need  of  the 
Notes  which  elucidate  the  selected  portions  of  Scripture.  (See  be- 
low pp.  4S4-S.)  After  an  utterance  of  Isaiah  has  been  studied  with 
the  aid  of  these  notes,  it  will  need  a  second  or  third  reading  of  the 
text,  before  justice  will  be  done  to  the  literary  grandeur  of  Isaiah's 
writings. 

SELECTIONS  FROM  ISAIAH 

***  IsaiaKs  prophecy  Doom  of  Babylon  has  been  given  in  the 
previous  chapter  {page  140). 

The  Call  of  the  Prophet 

In  the  year  that  king  Uzziah  died  I  saw  the  Lord  sitting  upon  a 
throne,  high  and  lifted  up,  and  his  train  filled  the  temple.  Above 
him  stood  the  seraphim:  each  one  had  six  wings;  with  twain  he 
covered  his  face,  and  with  twain  he  covered  his  feet,  and  with  twain 
he  did  fly.    And  one  cried  unto  another: 

Chorus  of  Seraphim. — Holy,  holy,  holy,  is  the  Lord  of  hosts! 
Answering  Chorus. — The  fulness  of  the  whole  earth  is  his  glory! 

And  the  foundations  of  the  thresholds  were  moved  at  the  voice  of 
him  that  cried,  and  the  house  was  filled  with  smoke.    Then  said  I : 

i8i 


Books  of  the  Prophets  § 

Woe  is  me,  for  I  am  undone! 

Because  I  am  a  man  of  unclean  lips, 

And  I  dwell  in  the  midst  of  a  people  of  unclean  lips: 

For  mine  eyes  have  seen  the  King,  the  Lord  of  hosts! 

Then  flew  one  of  the  seraphim  unto  me,  having  a  live  coal  in  his 
hand,  which  he  had  taken  with  the  tongs  from  off  the  altar:  and  he 
touched  my  mouth  with  it,  and  said: 

Lo,  this  hath  touched  thy  lips; 

And  thine  iniquity  is  taken  away,  and  thy  sin  purged. 

And  I  heard  the  voice  of  the  Lord,  saying.  Whom  shall  I  send,  and 
who  will  go  for  us?    Then  I  said,  Here  am  I;  send  me. 

And  he  said,  Go,  and  tell  this  people.  Hear  ye  indeed,  but  under- 
stand not;  and  see  ye  indeed,  but  perceive  not.  Make  the  heart  of 
this  people  fat,  and  make  their  ears  heavy,  and  shut  their  eyes; 
lest  they  see  with  their  eyes,  and  hear  with  their  ears,  and  under- 
stand with  their  heart,  and  turn  again,  and  be  healed. 

Then  said  I,  Lord,  how  long?  And  he  answered.  Until  cities  be 
waste  without  inhabitant,  and  houses  without  man,  and  the  land 
become  utterly  waste,  and  the  Lord  have  removed  men  far 
away,  and  the  forsaken  places  be  many  in  the  midst  of  the  land. 
And  if  there  be  yet  a  tenth  in  it,  it  shall  again  be  eaten  up:  as  a  tere- 
binth, and  as  an  oak,  whose  stock  remaineth  when  they  are  felled, 
so  the  holy  seed  is  the  stock  thereof. 

The  Great  Arraignment 

Hear,  0  heavens,  and  give  ear,  O  earth,  for  the  Lord  hath  spoken: 
I  have  nourished  and  brought  up  children,  and  they  have  rebelled 
against  me. 

The  ox  knoweth  his  owner,  and  the  ass  his  master's  crib:  but 
Israel  doth  not  know,  my  people  doth  not  consider.  Ah  sinful 
nation,  a  people  laden  with  iniquity,  a  seed  of  evil-doers,  children 
that  deal  corrupth^:  they  have  forsaken  the  Lord,  they  have  de- 
spised the  Holy  One  of  Israel,  they  are  estranged  and  gone  back- 
ward.   Why  will  ye  be  still  stricken,  that  ye  revolt  more  and  more? 

182 


<Q-  Judah :  Isaiah 

The  whole  head  is  sick,  and  the  whole  heart  faint.  From  the  sole  of 
the  foot  even  unto  the  head  there  is  no  soundness  in  it;  but  wounds, 
and  bruises,  and  festering  sores:  they  have  not  been  closed,  neither 
bound  up,  neither  mollified  with  oil.  Your  country  is  desolate;  your 
cities  are  burned  with  fire;  your  land,  strangers  devour  it  in  your 
presence,  and  it  is  desolate,  as  overthrown  by  strangers.  And  the 
daughter  of  Zion  is  left  as  a  booth  in  a  vineyard,  as  a  lodge  in  a 
garden  of  cucumbers,  as  a  besieged  city.  Except  the  Lord  of  hosts 
had  left  unto  us  a  very  small  remnant,  we  should  have  been  as 
Sodom,  we  should  have  been  like  unto  Gomorrah. 

Hear  the  word  of  the  Lord,  ye  rulers  of  Sodom ;  give  ear  unto  the 
law  of  our  God,  ye  people  of  Gomorrah.  To  what  purpose  is  the 
multitude  of  your  sacrifices  unto  me?  saith  the  Lord:  I  am  full  of  the 
burnt  offerings  of  rams,  and  the  fat  of  fed  beasts;  and  I  delight  not 
in  the  blood  of  bullocks,  or  of  lambs,  or  of  he-goats.  When  ye  come 
to  appear  before  me,  who  hath  required  this  at  your  hand,  to  tram- 
ple my  courts?  Bring  no  more  vain  oblations;  incense  is  an  abomi- 
nation unto  me;  new  moon  and  sabbath,  the  calling  of  assemblies, — • 
I  cannot  away  with  iniquity  and  the  solemn  meeting.  Your  new 
moons  and  your  appointed  feasts  my  soul  hateth:  they  are  a  trouble 
unto  me;  I  am  weary  to  bear  them.  And  when  ye  spread  forth  your 
hands,  I  will  hide  mine  eyes  from  you:  yea,  when  ye  make  many 
prayers,  I  will  not  hear:  your  hands  are  full  of  blood. 

Wash  you,  make  you  clean;  put  away  the  evil  of  your  doings  from 
before  mine  eyes;  cease  to  do  evil:  learn  to  do  well;  seek  judgement, 
reheve  the  oppressed,  judge  the  fatherless,  plead  for  the  widow. 
Come  now,  and  let  us  reason  together,  saith  the  Lord  :  though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as  snow;  though  they  be  red 
like  crimson,  they  shall  be  as  wool.  If  ye  be  willing  and  obedient, 
ye  shall  eat  the  good  of  the  land:  but  if  ye  refuse  and  rebel,  ye 
shall  be  devoured  with  the  sword:  for  the  mouth  of  the  Lord  hath 
spoken  it. 

How  is  the  faithful  city  become  an  harlot!  she  that  was  full  of 
judgement!  righteousness  lodged  in  her,  but  now  murderers.  Thy 
silver  is  become  dross,  thy  wine  mixed  with  water.  Thy  princes  are 
rebellious,  and  companions  of  thieves;  every  one  loveth  gifts,  and 
followeth  after  rewards:  they  judge  not  the  fatherless,  neither  doth 
the  cause  of  the  widow  come  unto  them.    Therefore  saith  the  Lord, 

183 


Books  of  the  Prophets  § 

the  Lord  of  hosts,  the  Mighty  One  of  Israel,  Ah,  I  will  ease  me  of 
mine  adversaries,  and  avenge  me  of  mine  enemies:  and  I  will  turn 
my  hand  upon  thee,  and  throughly  purge  away  thy  dross,  and  will 
take  away  all  thy  alloy:  and  I  will  restore  thy  judges  as  at  the  first, 
and  thy  counsellors  as  at  the  beginning:  afterward  thou  shalt  be 
called  The  city  of  righteousness,  the  faithful  city.  Zion  shall  be  re- 
deemed with  judgement,  and  her  converts  with  righteousness. 
But  the  destruction  of  the  transgressors  and  the  sinners  shall  be 
together,  and  they  that  forsake  the  Lord  shall  be  consumed.  For 
they  shall  be  ashamed  of  the  oaks  which  ye  have  desired,  and  ye 
shall  be  confounded  for  the  gardens  that  ye  have  chosen.  For  ye 
shall  be  as  an  oak  whose  leaf  fadeth,  and  as  a  garden  that  hath  no 
water.  And  the  strong  shall  be  as  tow,  and  his  work  as  a  spark; 
and  they  shall  both  burn  together,  and  none  shall  quench  them. 

Through  Judgement  to  Glory 

And  it  shall  come  to  pass  in  the  latter  days,  that  the  mountain  of  the 
LORD'S  house  shall  he  established  at  the  head  of  the  mountains,  and 
shall  he  exalted  ahove  the  hills;  attd  all  nations  shall  flow  unto  it.  And 
many  peoples  shall  go  and  say,  Come  ye,  and  let  us  go  up  to  the  moun- 
tain of  the  Lord,  to  the  house  of  the  God  of  Jacoh;  and  he  will  teach 
us  of  his  ways,  and  we  will  walk  in  his  paths:  for  out  of  Zion  shall  go 
forth  the  law,  and  the  word  of  the  Lord  from  Jerusalem.  And  he  shall 
judge  between  the  nations,  afid  shall  reprove  many  peoples:  and  they 
shall  heat  their  swords  into  plowshares,  and  their  spears  into  pruning- 
hooks:  nation  shall  not  lift  up  sword  against  nation,  neither  shall  they 
learn  war  any  more. 

O  house  of  Jacob,  come  ye,  and  let  us  walk  in  the  light  of  the 
Lord.  For  thou  hast  forsaken  thy  people  the  house  of  Jacob, 
because  they  be  filled  with  customs  from  the  east,  and  are  sooth- 
sayers like  the  Philistines,  and  they  strike  hands  with  the  children 
of  strangers.  Their  land  also  is  full  of  silver  and  gold,  neither  is 
there  any  end  of  their  treasures;  their  land  also  is  full  of  horses, 
neither  is  there  any  end  of  their  chariots.  Their  land  also  is  full  of 
idols;  they  worship  the  work  of  their  own  hands,  that  which  their 
own  fingers  have  made.  And  the  mean  man  boweth  down,  and  the 
great  man  humbleth  himself:  therefore  forgive  them  not. 

184 


<§-  Judah :  Isaiah 

Enter  into  the  rock,  and  hide  thee  in  the  dust,  from  before  the 
terror  of  the  Lord,  and  from  the  glory  of  his  majesty.  The  lofty 
looks  of  man  shall  be  brought  low,  and  the  haughtiness  of  men  shall 
be  bowed  down,  and  the  Lord  alone  shall  be  exalted  in  that  day. 
For  there  shall  be  a  day  of  the  Lord  of  hosts  upon  all  that  is  proud 
and  haughty,  and  upon  all  that  is  lifted  up;  and  it  shall  be  brought 
low:  and  upon  all  the  cedars  of  Lebanon,  that  are  high  and  lifted  up, 
and  upon  all  the  oaks  of  Bashan;  and  upon  all  the  high  mountains, 
and  upon  all  the  hills  that  are  lifted  up ;  and  upon  every  lofty  tower, 
and  upon  every  fenced  wall;  and  upon  all  the  ships  of  Tarshish,  and 
upon  all  pleasant  watch-towers.  And  the  loftiness  of  man  shall  be 
bowed  down,  and  the  haughtiness  of  men  shall  be  brought  low: 
and  the  Lord  alone  shall  be  exalted  in  that  day.  And  tlie  idols 
shall  utterly  pass  away.  And  men  shall  go  into  the  caves  of  the 
rocks,  and  into  the  holes  of  the  earth,  from  before  the  terror  of  the 
Lord,  and  from  the  glory  of  his  majesty,  when  he  ariseth  to  shake 
mightily  the  earth.  In  that  day  a  man  shall  cast  away  his  idols  of 
silver,  and  his  idols  of  gold,  which  they  made  for  him  to  worship,  to 
the  moles  and  to  the  bats;  to  go  into  the  caverns  of  the  rocks,  and 
into  the  clefts  of  the  ragged  rocks,  from  before  the  terror  of  the 
Lord,  and  from  the  glory  of  his  majesty,  when  he  ariseth  to  shake 
mightily  the  earth. 

Cease  ye  from  man,  whose  breath  is  in  his  nostrils:  for  wherein  is 
he  to  be  accounted  of?  For,  behold,  the  Lord,  the  Lord  of  hosts, 
doth  take  away  from  Jerusalem  and  from  Judah  stay  and  staff,  the 
whole  stay  of  bread,  and  the  whole  stay  of  water;  the  mighty  man, 
and  the  man  of  war;  the  judge,  and  the  prophet,  and  the  diviner, 
and  the  ancient;  the  captain  of  fifty,  and  the  honourable  man,  and 
the  counsellor,  and  the  cunning  artificer,  and  the  skiful  enchanter. 
And  I  will  give  children  to  be  their  princes,  and  babes  shall  rule  over 
them.  And  the  people  shall  be  oppressed,  every  one  by  another, 
and  every  one  by  his  neighbour:  the  child  shall  behave  himself 
proudly  against  the  ancient,  and  the  base  against  the  honourable. 
When  a  man  shall  take  hold  of  his  brother  in  the  house  of  his  father, 
saying.  Thou  hast  clothing,  be  thou  our  ruler,  and  let  this  ruin  be 
under  thy  hand:  in  that  day  shall  he  lift  up  his  voice,  saying,  I  will 
not  be  an  healer;  for  in  my  house  is  neither  bread  nor  clothing:  ye 
shall  not  make  me  ruler  of  the  people.    For  Jerusalem  is  ruined,  and 

185 


Books  of  the  Prophets  -g> 

Judah  is  fallen:  because  their  tongue  and  their  doings  are  against 
the  Lord,  to  provoke  the  eyes  of  his  glory.  The  shew  of  their 
countenance  doth  witness  against  them;  and  they  declare  their 
sin  as  Sodom,  they  hide  it  not.  Woe  unto  their  soul!  for  they  have 
rewarded  evil  unto  themselves.  Say  ye  of  the  righteous,  that  it  shall 
be  well  with  him:  for  they  shall  eat  the  fruit  of  their  doings.  Woe 
unto  the  wicked!  it  shall  be  ill  with  him:  for  the  doing  of  his  hands 
shall  be  done  to  him.  As  for  my  people,  children  are  their  oppres- 
sors, and  women  rule  over  them.  O  my  people,  they  which  lead  thee 
cause  thee  to  err,  and  destroy  the  way  of  thy  paths.  The  Lord 
standeth  up  to  plead,  and  standeth  to  judge  the  peoples.  The  Lord 
will  enter  into  judgement  with  the  elders  of  his  people,  and  the 
princes  thereof:  It  is  ye  that  have  eaten  up  the  vineyard;  the  spoil  of 
the  poor  is  in  your  houses:  what  mean  ye  that  ye  crush  my  people, 
and  grind  the  face  of  the  poor?  saith  the  Lord,  the  Lord  of  hosts. 
Moreover  the  Lord  said.  Because  the  daughters  of  Zion  are 
haughty,  and  walk  with  stretched  forth  necks  and  wanton  eyes, 
walking  and  mincing  as  they  go,  and  making  a  tinkling  with  their 
feet:  therefore  the  Lord  will  smite  the  crown  of  the  head  of  the 
daughters  of  Zion.  In  that  day  the  Lord  will  take  away  the  bravery 
of  their  anklets,  and  the  cauls,  and  the  crescents;  the  pendants,  and 
the  bracelets,  and  the  mufflers;  the  head  tires,  and  the  ankle  chains, 
and  the  sashes,  and  the  perfume  boxes,  and  the  amulets;  the  rings, 
and  the  nose  jewels;  the  festival  robes,  and  the  mantles,  and  the 
shawls,  and  the  satchels;  the  hand  mirrors,  and  the  fine  linen, 
and  the  turbans,  and  the  veils.  And  it  shall  come  to  pass,  that 
instead  of  sweet  spices  there  shall  be  rottenness;  and  instead  of  a 
girdle  a  rope;  and  instead  of  well  set  hair  baldness;  and  instead 
of  a  stomacher  a  girding  of  sackcloth:  branding  instead  of  beauty. 
Thy  men  shall  fall  by  the  sword,  and  thy  mighty  in  the  war.  And 
her  gates  shall  lament  and  mourn;  and  she  shall  be  desolate  and  sit 
upon  the  ground.  And  seven  women  shall  take  hold  of  one  man  in 
that  day,  saying.  We  will  eat  our  own  bread,  and  wear  our  own 
apparel:  only  let  us  be  called  by  thy  name;  take  thou  away  our 
reproach. 

In  that  day  shall  the  branch  of  the  Lord  he  beautiful  and  glorious^ 
and  the  fruit  of  the  land  shall  be  excellent  and  comely  for  them  that  are 

1 86 


<§-  Judah :  Isaiah 

escaped  of  Israel.  And  it  shall  come  to  pass,  that  he  that  is  left  in  Zion, 
and  he  that  remaineth  in  Jerusalem,  shall  be  called  holy,  even  every  one 
that  is  written  among  the  living  in  Jerusalem:  when  the  Lord  shall  have 
washed  away  the  filth  of  the  daughters  of  Zion,  and  shall  have  purged 
the  blood  of  Jerusalem  from  the  midst  thereof,  by  the  blast  of  judgement, 
a7ui  by  the  blast  of  burning.  A  lui  the  Lord  will  create  over  the  whole 
habitation  of  mount  Zion,  and  over  her  assemblies,  a  cloud  and  smoke 
by  day,  and  the  shining  of  a  flaming  fire  by  night:  for  over  all  the  glory 
shall  be  spread  a  canopy.  And  there  shall  be  a  pavilion  for  a  shadow 
in  the  day-time  from  the  heat,  and  for  a  refuge  and  for  a  covert  from 
storm  and  from  rain. 

Parable  of  the  Vineyard 

Let  me  sing  of  my  wellbeloved  a  song  of  my  beloved  touching  his 
vineyard. 

My  wellbeloved  had  a  vineyard 

In  a  very  fruitful  hill: 
And  he  made  a  trench  about  it, 
And  gathered  out  the  stones  thereof, 
And  planted  it  with  the  choicest  vine, 
And  built  a  tower  in  the  midst  of  it. 
And  also  hewed  out  a  winepress  therein: 

And  he  looked  that  it  should  bring  forth  grapes — 

and  it  brought  forth  wild  grapes!  And  now,  O  inhabitants  of  Jeru- 
salem and  men  of  Judah,  judge,  I  pray  you,  betwixt  me  and  my 
vineyard.  What  could  have  been  done  more  to  my  vineyard,  that 
I  have  not  done  in  it?  Wherefore,  when  I  looked  that  it  should 
bring  forth  grapes,  brought  it  forth  wild  grapes? 

And  now  go  to;  I  will  tell  you  what  I  will  do  to  my  vineyard:  I 
will  take  away  the  hedge  thereof,  and  it  shall  be  eaten  up;  I  will 
break  down  the  fence  thereof,  and  it  shall  be  trodden  down:  and  I 
will  lay  it  waste;  it  shall  not  be  pruned  nor  hoed;  but  there  shall 
come  up  briers  and  thorns:  I  will  also  command  the  clouds  that  they 
rain  no  rain  upon  it. 

For  the  vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel,  and 

187 


Books  of  the  Prophets  @> 

the  men  of  Judah  his  pleasant  plant:  and  he  looked  for  judgement, 
but  behold  oppression;  for  righteousness,  but  behold  a  cry. 

The  Covenant  with  Death 

Woe  to  the  crown  of  pride  of  the  drunkards  of  Ephraim,  and  to 
the  fading  flower  of  his  glorious  beauty,  which  is  on  the  head  of  the 
fat  valley  of  them  that  are  overcome  with  wine!  Behold,  the  Lord 
hath  a  mighty  and  strong  one;  as  a  tempest  of  hail,  a  destroying 
storm,  as  a  tempest  of  mighty  waters  overflowing,  shall  he  cast 
down  to  the  earth  with  the  hand.  The  crown  of  pride  of  the  drunk- 
ards of  Ephraim  shall  be  trodden  under  foot:  and  the  fading  flower 
of  his  glorious  beauty,  which  is  on  the  head  of  the  fat  valley,  shall 
be  as  the  firstripe  fig  before  the  summer;  which  when  he  that  looketh 
upon  it  seeth,  while  it  is  yet  in  his  hand  he  eateth  it  up. 

In  that  day  shall  the  Lord  of  hosts  be  for  a  crown  of  glory,  and 
for  a  diadem  of  beauty,  unto  the  residue  of  his  people:  and  for  a 
spirit  of  judgement  to  him  that  sitteth  in  judgement,  and  for 
strength  to  them  that  turn  back  the  battle  at  the  gate. 

But  these  also  have  erred  through  wine,  and  through  strong  drink 
are  gone  astray;  the  priest  and  the  prophet  have  erred  through 
strong  drink,  they  are  swallowed  up  of  wine,  they  are  gone  astray 
through  strong  drink ;  they  err  in  vision,  they  stumble  in  judgement. 
For  all  tables  are  full  of  vomit  and  filthiness,  so  that  there  is  no 
place  clean. — '  Whom  will  he  teach  knowledge?  and  whom  will  he 
make  to  understand  the  message?  them  that  are  weaned  from  the 
milk,  and  drawn  from  the  breasts?  For  it  is  precept  upon  precept, 
precept  upon  precept;  line  upon  line,  line  upon  Hne;  here  a  little, 
there  a  little.' — Nay,  but  by  men  of  strange  lips  and  with  another 
tongue  will  he  speak  to  this  people:  to  whom  he  said.  This  is  the  rest, 
give  ye  rest  to  him  that  is  weary;  and  this  is  the  refreshing:  yet  they 
would  not  hear.  Therefore  shall  the  word  of  the  Lord  be  unto  them 
precept  upon  precept,  precept  upon  precept;  line  upon  line,  line  upon 
line;  here  a  little,  there  a  little;  that  they  may  go,  and  fall  backward, 
and  be  broken,  and  snared,  and  taken.  Wherefore  hear  the  word  of 
the  Lord,  ye  scornful  men,  that  rule  this  people  which  is  in  Jerusa- 
lem: Because  ye  have  said.  We  have  made  a  covenant  with  death, 
and  with  hell  are  we  at  agreement;  when  the  overflowing  scourge 
shall  pass  through,  it  shall  not  come  unto  us;  for  we  have  made  lies 


§  Judah:  Isaiah 

our  refuge,  and  under  falsehood  have  we  hid  ourselves:  therefore  thus 
saith  the  Lord  God,  Behold,  I  lay  in  Zion  for  a  foundation  a  stone, 
a  tried  stone,  a  precious  corner  stone  of  sure  foundation:  he  that 
beheveth  shall  not  make  haste.  And  I  will  make  judgement  the 
Hne,  and  righteousness  the  plummet:  and  the  hail  shall  sweep  away 
the  refuge  of  lies,  and  the  waters  shall  overflow  the  hiding  place. 
And  your  covenant  with  death  shall  be  disannulled,  and  your 
agreement  with  hell  shall  not  stand;  when  the  overflowing  scourge 
shall  pass  through,  then  ye  shall  be  trodden  down  by  it.  As  often  as 
it  passeth  through,  it  shall  take  you;  for  morning  by  morning  shall 
it  pass  through,  by  day  and  by  night:  and  it  shall  be  nought  but  ter- 
ror to  understand  the  message.  For  the  bed  is  shorter  than  that  a 
man  can  stretch  himself  on  it;  and  the  covering  narrower  than  that 
he  can  wrap  himself  in  it.  For  the  Lord  shall  rise  up  as  in  mount 
Perazim,  he  shall  be  wroth  as  in  the  valley  of  Gibeon;  that  he  may 
do  his  work,  his  strange  work,  and  bring  to  pass  his  act,  his  strange 
act.  Now  therefore  be  ye  not  scorners,  lest  your  bands  be  made 
strong:  for  a  consummation,  and  that  determined,  have  I  heard 
from  the  Lord,  the  Lord  of  hosts,  upon  the  whole  earth. 

Give  ye  ear,  and  hear  my  voice;  hearken,  and  hear  my  speech. 
Doth  the  plowman  plow  continually  to  sow?  doth  he  continually 
open  and  break  the  clods  of  his  ground?  When  he  hath  made  plain 
the  face  thereof,  doth  he  not  cast  abroad  the  fitches,  and  scatter  the 
cummin,  and  put  in  the  wheat  in  rows  and  the  barley  in  the  ap- 
pointed place  and  the  spelt  in  the  border  thereof?  For  his  God 
doth  instruct  him  aright,  and  doth  teach  him.  For  the  fitches  are 
not  threshed  with  a  sharp  threshing  instrument,  neither  is  a  cart 
wheel  turned  about  upon  the  cummin;  but  the  fitches  are  beaten  out 
with  a  staff,  and  the  cummin  with  a  rod.  Is  bread  corn  crushed? 
Nay,  he  will  not  ever  be  threshing  it,  and  driving  his  cart  wheels 
and  his  horses  over  it;  he  doth  not  crush  it.  This  also  cometh  forth 
from  the  Lord  of  hosts,  which  is  wonderful  in  counsel,  and  excellent 
in  wisdom. 

The  Utter  Destruction  and  the  Great  Restoration 

I 
Come  near,  ye  nations,  to  hear;  and  hearken,  ye  peoples:  let  the 
earth  hear,  and  the  fulness  thereof;  the  world,  and  all  things  that 

189 


Books  of  the  Prophets  g> 

come  forth  of  it.  For  the  Lord  hath  indignation  against  all  the 
nations,  and  fury  against  all  their  host:  he  hath  utterly  destroyed 
them,  he  hath  delivered  them  to  the  slaughter.  And  all  the  host  of 
heaven  shall  be  dissolved,  and  the  heavens  shall  be  rolled  together 
as  a  scroll :  and  all  their  host  shall  fade  away,  as  the  leaf  f adeth  from 
off  the  vine,  and  as  a  fading  leaf  from  the  fig  tree.  For  it  is  the  day 
of  the  Lord's  vengeance,  the  year  of  recompence  in  the  controversy 
of  Zion.  And  the  streams  thereof  shall  be  turned  into  pitch,  and  the 
dust  thereof  into  brimstone,  and  the  land  thereof  shall  become  burn- 
ing pitch.  It  shall  not  be  quenched  night  nor  day ;  the  smoke  thereof 
shall  go  up  for  ever:  from  generation  to  generation  it  shall  lie 
waste;  none  shall  pass  through  it  for  ever  and  ever.  But  the  pelican 
and  the  porcupine  shall  possess  it;  and  the  owl  and  the  raven  shall 
dwell  therein:  and  he  shall  stretch  over  it  the  line  of  confusion,  and 
the  plummet  of  emptiness.  They  shall  call  the  nobles  thereof  to  the 
kingdom,  but  none  shall  be  there;  and  all  her  princes  shall  be  noth- 
ing. And  thorns  shall  come  up  in  her  palaces,  nettles  and  thistles 
in  the  fortresses  thereof:  and  it  shall  be  an  habitation  of  jackals,  a 
court  for  ostriches.  And  the  wild  beasts  of  the  desert  shall  meet 
with  the  wolves,  and  the  satyr  shall  cry  to  his  fellow;  yea,  the  night- 
monster  shall  settle  there,  and  shall  find  her  a  place  of  rest.  There 
shall  the  arrowsnake  make  her  nest,  and  lay,  and  hatch,  and  gather 
under  her  shadow:  yea,  there  shall  the  kites  be  gathered,  every  one 
with  her  mate. 

Seek  ye  out  of  the  book  of  the  Lord,  and  read: 

No  one  of  these  shall  be  missing. 

None  shall  want  her  mate: 
For  my  mouth  it  hath  commanded. 

And  his  spirit  it  hath  gathered  them. 

And  he  hath  cast  the  lot  for  them,  and  his  hand  hath  divided  it 
unto  them  by  line:  they  shall  possess  it  for  ever,  from  generation 
to  generation  shall  they  dwell  therein. 

n 

The  wilderness  and  the  solitary  place  shall  be  glad;  and  the  desert 
shall  rejoice,  and  blossom  as  the  rose.    It  shall  blossom  abundantly, 

190 


<§-  Judah :  Isaiah 

and  rejoice  even  with  joy  and  singing;  the  glory  of  Lebanon  shall 
be  given  unto  it,  the  excellency  of  Carmel  and  Sharon:  they  shall 
see  the  glory  of  the  Lord,  the  excellency  of  our  God. 

Strengthen  ye  the  weak  hands, 

And  confirm  the  feeble  knees; 
Say  to  them  that  are  of  a  fearful  heart,  Be  strong,  fear  not: 

Behold,  your  God  will  come  with  vengeance, 
With  the  recompence  of  God  he  will  come  and  save  you. 

Then  the  eyes  of  the  blind  shall  be  opened,  and  the  ears  of  the  deaf 
shall  be  unstopped.  Then  shall  the  lame  man  leap  as  an  hart,  and 
the  tongue  of  the  dumb  shall  sing:  for  in  the  wilderness  shall  waters 
break  out,  and  streams  in  the  desert.  And  the  glowing  sand  shall 
become  a  pool,  and  the  thirsty  ground  springs  of  water:  in  the 
habitation  of  jackals,  where  they  lay,  shall  be  grass  with  reeds  and 
rushes.  And  an  high  way  shall  be  there,  and  a  way,  and  it  shall  be 
called  The  way  of  holiness;  the  unclean  shall  not  pass  over  it;  but 
it  shall  be  for  those:  the  wayfaring  men,  yea  fools,  shall  not  err 
therein.  No  lion  shall  be  there,  nor  shall  any  ravenous  beast  go  up 
thereon,  they  shall  not  be  found  there;  but  the  redeemed  shall  walk 
there:  and  the  ransomed  of  the  Lord  shall  return,  and  come  with 
singing  unto  Zion;  and  everlasting  joy  shall  be  upon  their  heads: 
they  shall  obtain  gladness  and  joy,  and  sorrow  and  sighing  shall 
flee  away. 


The  Child  Immanuel  and  the  Child  Wonderful 

I 

And  it  came  to  pass  in  the  days  of  Ahaz  the  son  of  Jotham,  the 
son  of  Uzziah,  king  of  Judah,  that  Rezin  the  king  of  Syria,  and 
Pekah  the  son  of  Remaliah,  king  of  Israel,  went  up  to  Jerusalem  to 
war  against  it;  but  could  not  prevail  against  it.  And  it  was  told 
the  house  of  David,  saying,  Syria  is  confederate  with  Ephraim. 
And  his  heart  was  moved,  and  the  heart  of  his  people,  as  the  trees 
of  the  forest  are  moved  with  the  wind. 

191 


Books  of  the  Prophets  -g> 

II 

Then  said  the  Lord  unto  Isaiah,  Go  forth  now  to  meet  Ahaz, 
at  the  end  of  the  conduit  of  the  upper  pool,  in  the  high  way  of  the 
fuller's  field;  and  say  unto  him,  Take  heed,  and  be  quiet;  fear  not, 
neither  let  thine  heart  be  faint,  because  of  these  two  tails  of  smoking 
firebrands — 

^For  the  fierce  anger  of  Rezin  and  Syria, 
'And  of  the  son  of  Remaliah.' — 

Because  Syria  hath  counselled  evil  against  thee,  Ephraim  also,  and 
the  son  of  Remaliah, — 

'Let  us  go  up  against  Judah,  and  vex  it, 
'And  let  us  make  a  breach  therein  for  us, 
'And  set  up  a  king  in  the  midst  of  it,  even  the  son  of 
Tabeel,' — 

thus  saith  the  Lord  God  :  It  shall  not  stand,  neither  shall  it  come  to 
pass: — 

'For  the  head  of  Syria  is  Damascus, 
'And  the  head  of  Damascus  is  Rezin:^ — 

and  within  threescore  and  five  years  shall  Ephraim  be  broken  in 
pieces,  that  it  be  not  a  people: — 

'And  the  head  of  Ephraim  is  Samaria, 

'And  the  head  of  Samaria  is  Remaliah' s  son.'' — 

If  ye  will  not  believe,  surely  ye  shall  not  be  established. 

Ill 

And  the  Lord  spake  again  unto  Ahaz,  saying,  Ask  thee  a  sign  of 
the  Lord  thy  God;  ask  it  either  in  the  depth,  or  in  the  height  above. 
But  Ahaz  said,  I  will  not  ask,  neither  will  I  tempt  the  Lord.  And 
he  said,  Hear  ye  now,  O  house  of  David;  is  it  a  small  thing  for  you 
to  weary  men,  that  ye  will  weary  my  God  also?  Therefore  the 
Lord  himself  shall  give  you  a  sign;  behold,  a  virgin  is  with  child, 

192 


<§- Judah:  Isaiah 

and  beareth  a  son,  and  shall  call  iiis  name  '  God-with-us.'  *  Butter 
and  honey  shall  he  eat,  when  he  knoweth  to  refuse  the  evil,  and 
choose  the  good.  For  before  the  child  shall  know  to  refuse  the 
evil,  and  choose  the  good,  the  land  whose  two  kings  thou  abhorrest 
shall  be  forsaken. 

IV 

And  the  Lord  spake  unto  me  yet  again,  saying,  Forasmuch  as 
this  people  hath  refused  the  waters  of  Shiloah  that  go  softly,  and 
rejoice  in  Rezin  and  Remaliah's  son,  now  therefore,  behold,  the  Lord 
bringeth  up  upon  them  the  waters  of  the  River,  strong  and  many, 
even  the  king  of  Assyria  and  all  his  glory:  and  he  shall  come  up 
over  all  his  channels,  and  go  over  all  his  banks:  and  he  shall  sweep 
onward  into  Judah,  he  shall  overflow  and  pass  through;  he  shall 
reach  even  to  the  neck;  and  the  stretching  out  of  his  wings  shall 
fill  the  breadth  of  thy  land,  O  God-with-us!  * 


Make  an  uproar,  O  ye  peoples, 

And  ye  shall  be  broken  in  pieces; 
(And  give  ear,  all  ye  of  far  countries;) 
Gird  yourselves. 

And  ye  shall  be  broken  in  pieces; 
Gird  yourselves, 

And  ye  shall  be  broken  in  pieces, 
Take  counsel  together. 

And  it  shall  be  brought  to  nought; 
Speak  the  word. 

And  it  shall  not  stand: 
For  God  is  with  us.f 

VI 

{The  Boastful  Foe) 

^And  they  shall  pass  through  it,  hardly  bestead  and  hungry: 
*And  it  shall  come  to  pass  that,  when  they  shall  be  hungry, 
^They  shall  fret  themselves, 
'And  curse  their  king  and  their  God: 

*  Immanuel.  f  Immanu  El. 

193 


Books  of  the  Prophets  § 

'Aitd  turn  their  faces  upward, 
'And  they  shall  look  unto  the  earth: 
'And,  behold,  distress  and  darkness, 
'The  gloom  of  anguish.' 

Judah's   Rejoinder 

And  thick  darkness  shall  be  driven  away; 

For  there  shall  be  no  gloom  to  her  that  was  in  anguish. 

{The  Boastful  Foe) 

'In  the  former  time  he  brought  into  contempt 

'The  land  of  Zebulun  and  the  land  of  Naphtali; 

'But  in  the  latter  time  hath  he  made  it  glorious, 

'By  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the  nations.^ 

Judah's   Rejoinder 

The  people  that  walked  in  darkness 

Have  seen  a  great  light; 

They  that  dwelt  in  the  land  of  the  shadow  of  death, 

Upon  them  hath  the  light  shined. 

{The  Boastful  Foe) 

'Thou  hast  multiplied  the  nation, 

'Thou  hast  increased  their  joy: 

'They  joy  before  thee  according  to  the  joy  in  harvest, 

'As  men  rejoice  when  they  divide  the  spoil.'' 

Judah's   Rejoinder 

For  the  yoke  of  his  burden 

And  the  staff  of  his  shoulder, 

The  rod  of  his  oppressor, 

Thou  hast  broken  as  in  the  day  of  Midian. 

For  all  the  armour  of  the  armed  man  in  the  tumult. 
And  the  garments  rolled  in  blood. 
Shall  even  be  for  burning. 
For  fuel  of  fire. 

194. 


<§^  Judah:  Isaiah 

vn 

For  UNTO  us  a  child  is  born 
Unto  us  a  son  is  given; 

And  the  government  shall  be  upon  his  shoulder: 
And  his  name  shall  be  called,  Wonderful  Counsellor, 
Mighty  God,  Everlasting  Father, 

Prince  of  Peace. 

Of  the  increase  of  his  government, 
And  of  peace,  there  shall  be  no  end 

Upon  the  throne  of  David  and  upon  his  kingdom; 
To  establish  it,  and  to  uphold  it  with  judgement, 
And  with  righteousness,  from  henceforth  even  for  ever. 

The  zeal  of  the  Lord  of  hosts  shall  perform  this. 


Prophecies  of  the  Watchman 

The  Oracle  of  Silence 

Voice  out  of  Seir 

Watchman,  what  of  the  night? 
Watchman,  what  of  the  night? 

The  Watchman 

The   morning    cometh. 

And  also  the  night: 
If  ye  will  inquire,  inquire  ye; 

Come  ye  again. 

The  Oracle  of  the  Wilderness  of  the  Sea 

As  whirlwinds  in  the  South  sweep  through, 

It  cometh  from  the  wilderness, 
From  a  terrible  land! 

A  grievous  vision  is  declared  unto  me;   the  treacherous  dealer 
dealeth  treacherously,  and  the  spoiler  spoileth. 

195 


Books  of  the  Prophets  ■§> 

''Go  up,  O  Elam; 

Besiege,  O  Media; 
All  the  sighing  thereof  will  I  make  to  cease. " 

Therefore  are  my  loins  filled  with  anguish;  pangs  have  taken  hold 
upon  me,  as  the  pangs  of  a  woman  in  travail:  I  am  pained  so  that  I 
cannot  hear,  I  am  dismayed  so  that  I  cannot  see.  My  heart 
panteth,  horror  hath  affrighted  me:  the  twilight  that  I  desired  hath 
been  turned  into  trembling  unto  me. 

''They  prepare  the  table, 
They  spread  the  carpets, 
They  eat,  they  drink: 
Rise  up,  ye  princes,  anoint  the  shield. " 

For  thus  hath  the  Lord  said  unto  me.  Go,  set  a  watchman;  let  him 
declare  what  he  seeth:  and  when  he  seeth  a  troop,  horsemen  in 
pairs,  a  troop  of  asses,  a  troop  of  camels,  he  shall  hearken  diligently 
with  much  heed.    And  he  cried  as  a  lion: 

The  Watchman 

O  Lord,  I  stand  continually  upon  the  watch-tower  in  the  daytime, 

And  am  set  in  my  ward  whole  nights: 
And,  behold,  here  cometh  a  troop  of  men, 

Horsemen  in  pairs. 

The  Lord 
Babylon  is  fallen, 

Is  fallen; 
And  all  the  graven  images  of  her  gods  are  broken  unto  the  ground. 

O  thou  my  threshing,  and  the  corn  of  my  floor:  that  which  I  have 
heard  from  the  Lord  of  hosts,  the  God  of  Israel,  have  I  declared 
unto  you. 

Prophecy  of  Assyrian  Invasion 


Ho  Assyrian,  the  rod  of  mine  anger,  the  staff  in  whose  hand  is 
mine  indignation!    I  will  send  him  against  a  profane  nation,  and 

196 


<Q-  Judah :  Isaiah 

against  the  people  of  my  wrath  will  I  give  him  a  charge,  to  take  the 
spoil,  and  to  take  the  prey,  and  to  tread  them  down  like  the  mire  of 
the  streets.  Howbeit  he  meaneth  not  so,  neither  doth  his  heart 
think  so;  but  it  is  in  his  heart  to  destroy,  and  to  cut  off  nations  not  a 
few.  For  he  saith,  'Are  not  my  princes  all  of  them  kings?  Is  not 
Calno  as  Carchemish?  is  not  Hamath  as  Arpad?  is  not  Samaria  as 
Damascus?  As  my  hand  hath  found  the  kingdoms  of  the  idols, 
whose  graven  images  did  excel  them  of  Jerusalem  and  of  Samaria; 
shall  I  not,  as  I  have  done  unto  Samaria  and  her  idols,  so  do  to 
Jerusalem  and  her  idols?' 

Wherefore  it  shall  come  to  pass,  that  when  the  Lord  hath  per- 
formed his  whole  work  upon  mount  Zion  and  on  Jerusalem,  I  will 
punish  the  fruit  of  the  stout  heart  of  the  king  of  Assyria,  and  the 
glory  of  his  high  looks.  For  he  hath  said,  '  By  the  strength  of  my 
hand  I  have  done  it,  and  by  my  wisdom;  for  I  am  prudent:  and  I 
have  removed  the  bounds  of  the  peoples,  and  have  robbed  their 
treasures,  and  I  have  brought  down  as  a  valiant  man  them  that  sit 
on  thrones:  and  my  hand  hath  found  as  a  nest  the  riches  of  the 
peoples;  and  as  one  gathereth  eggs  that  are  forsaken,  have  I  gathered 
all  the  earth:  and  there  was  none  that  moved  the  wing,  or  that 
opened  the  mouth,  or  chirped.'  Shall  the  axe  boast  itself  against 
him  that  heweth  therewith?  shall  the  saw  magnify  itself  against  him 
that  shaketh  it?  as  if  a  rod  should  shake  them  that  lift  it  up,  or 
as  if  a  staff  should  lift  up  him  that  is  not  wood. 

Therefore  shall  the  Lord,  the  Lord  of  hosts,  send  among  his  fat 
ones  leanness;  and  under  his  glory  there  shall  be  kindled  a  burning 
like  the  burning  of  fire.  And  the  Hght  of  Israel  shall  be  for  a  fire, 
and  his  Holy  One  for  a  flame:  and  it  shall  bum  and  devour  his 
thorns  and  his  briers  in  one  day.  And  he  shall  consume  the  glory  of 
his  forest,  and  of  his  fruitful  field,  both  soul  and  body:  and  it  shall 
be  as  when  a  standardbearer  fainteth.  And  the  remnant  of  the 
trees  of  his  forest  shall  be  few,  that  a  child  may  write  them. 

And  it  shall  come  to  pass  in  that  day,  that  the  remnant  of  Israel, 
and  they  that  are  escaped  of  the  house  of  Jacob,  shall  no  more 
again  stay  upon  him  that  smote  them;  but  shall  stay  upon  the 
Lord,  the  Holy  One  of  Israel,  in  truth.  A  remnant  shall  return, 
even  the  remnant  of  Jacob,  unto  the  mighty  God.  For  though  thy 
people  Israel  be  as  the  sand  of  the  sea,  only  a  remnant  of  them  shall 

197 


Books  of  the  Prophets  -g> 

return:  a  consumption  is  determined,  overflowing  with  righteous- 
ness. For  a  consummation,  and  that  determined,  shall  the  Lord, 
the  Lord  of  hosts,  make  in  the  midst  of  all  the  earth. 

Therefore  thus  saith  the  Lord,  the  Lord  of  hosts:  O  my  people 
that  dwellest  in  Zion,  be  not  afraid  of  the  Assyrian:  though  he  smite 
thee  with  the  rod,  and  lift  up  his  staff  against  thee,  after  the  manner 
of  Egypt.  For  yet  a  very  little  while,  and  the  indignation  shall 
be  accomplished,  and  mine  anger,  in  their  destruction.  And  the 
Lord  of  hosts  shall  stir  up  against  him  a  scourge,  as  in  the  slaughter 
of  Midian  at  the  rock  of  Oreb:  and  his  rod  shall  be  over  the  sea, 
and  he  shall  lift  it  up  after  the  manner  of  Egypt.  And  it  shall  come 
to  pass  in  that  day,  that  his  burden  shall  depart  from  off  thy  shoul- 
der, and  his  yoke  from  off  thy  neck,  and  the  yoke  shall  be  destroyed 
by  reason  of  fatness. 

II 

Behold,  the  Lord,  the  Lord  of  hosts,  shall  lop  the  boughs  with 
terror:  and  the  high  ones  of  stature  shall  be  hewn  down,  and  the  lofty 
shall  be  brought  low.  And  he  shall  cut  down  the  thickets  of  the 
forest  with  iron,  and  Lebanon  shall  fall  by  a  mighty  one.  And  there 
shall  come  forth  a  shoot  out  of  the  stock  of  Jesse,  and  a  branch  out 
of  his  roots  shall  bear  fruit:  and  the  spirit  of  the  Lord  shall  rest  upon 
him,  the  spirit  of  wisdom  and  understanding,  the  spirit  of  counsel 
and  might,  the  spirit  of  knowledge  and  of  the  fear  of  the  Lord; 
and  his  delight  shall  be  in  the  fear  of  the  Lord:  and  he  shall  not 
judge  after  the  sight  of  his  eyes,  neither  reprove  after  the  hearing 
of  his  ears:  but  with  righteousness  shall  he  judge  the  poor,  and 
reprove  with  equity  for  the  meek  of  the  earth:  and  he  shall  smite 
the  earth  with  the  rod  of  his  mouth,  and  with  the  breath  of  his  lips 
shall  he  slay  the  wicked.  And  righteousness  shall  be  the  girdle  of 
his  loins,  and  faithfulness  the  girdle  of  his  reins.  And  the  wolf  shall 
dwell  with  the  lamb,  and  the  leopard  shall  lie  down  with  the  kid;  and 
the  calf  and  the  young  lion  and  the  fatUng  together;  and  a  little 
child  shall  lead  them.  And  the  cow  and  the  bear  shall  feed;  their 
young  ones  shall  He  down  together:  and  the  lion  shall  eat  straw  like 
the  ox.  And  the  sucking  child  shall  play  on  the  hole  of  the  asp,  and 
the  weaned  child  shall  put  his  hand  on  the  basilisk's  den.  They  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain:  for  the  earth  shall 

198 


<§- Judah:  Isaiah 

be  full  of  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea. 

And  it  shall  come  to  pass  in  that  day,  that  the  root  of  Jesse, 
which  standeth  for  an  ensign  of  the  peoples,  unto  him  shall  the 
nations  seek;  and  his  resting  place  shall  be  glorious. 

And  it  shall  come  to  pass  in  that  day,  that  the  Lord  shall  set  his 
hand  again  the  second  time  to  recover  the  remnant  of  his  people, 
which  shall  remain,  from  Assyria,  and  from  Egypt,  and  from  Path- 
ros,  and  from  Cush,  and  from  Elam,  and  from  Shinar,  and  from 
Hamath,  and  from  the  islands  of  the  sea.  And  he  shall  set  up  an 
ensign  for  the  nations,  and  shall  assemble  the  outcasts  of  Israel,  and 
gather  together  the  dispersed  of  Judah  from  the  four  corners  of  the 
earth.  The  envy  also  of  Ephraim  shall  depart,  and  they  that  vex 
Judah  shall  be  cut  off:  Ephraim  shall  not  envy  Judah,  and  Judah 
shall  not  vex  Ephraim.  And  they  shall  fly  down  upon  the  shoulder 
of  the  Philistines  on  the  west;  together  shall  they  spoil  the  children 
of  the  east:  they  shall  put  forth  their  hand  upon  Edom  and  Moab; 
and  the  children  of  Ammon  shall  obey  them.  And  the  Lord  shall 
utterly  destroy  the  tongue  of  the  Egyptian  Sea;  and  with  his 
scorching  wind  shall  he  shake  his  hand  over  the  River,  and  shall 
smite  it  into  seven  streams,  and  cause  men  to  march  over  dryshod. 
And  there  shall  be  an  high  way  for  the  remnant  of  his  people,  which 
shall  remain,  from  Assyria;  like  as  there  was  for  Israel  in  the  day 
that  he  came  up  out  of  the  land  of  Egypt.  And  in  that  day  thou 
shalt  say: 

Song  in  that  Day 

I  will  give  thanks  unto  thee,  O  Lord; 

For  though  thou  wast  angry  with  me, 
Thine  anger  is  turned  away, 
And  thou  comfortest  me. 

Behold,  God  is  my  salvation; 

I  will  trust,  and  will  not  be  afraid: 

For  the  Lord  Jehovah  is  my  strength  and  song; 

And  he  is  become  my  salvation. 

Therefore  with  joy  shall  ye  draw  water  out  of  the  wells  of  salvation. 

199 


Books  of  the  Prophets  -g> 

Well  Song  in  that  Day 

Give  thanks  unto  the  Lord, 

Call  upon  his  name, 
Declare  his  doings  among  the  peoples. 

Make  mention  that  his  name  is  exalted. 

Sing  unto  the  Lord,  for  he  hath  done  excellent  things: 

Let  this  be  known  in  all  the  earth. 
Cry  aloud,  and  shout,  thou  inhabitant  of  Zion: 

For  great  is  the  Holy  One  of  Israel  in  the  midst  of  thee. 


A  Rhapsody  of  Judgement 

I 

Voice  of  Prophecy. — Behold,  the  Lord  maketh  the  earth 
empty,  and  maketh  it  waste,  and  turneth  it  upside  down,  and  scat- 
tereth  abroad  the  inhabitants  thereof.  And  it  shall  be,  as  with  the 
people,  so  with  the  priest;  as  with  the  servant,  so  with  his  master; 
as  with  the  maid,  so  \vith  her  mistress;  as  with  the  buyer,  so  with 
the  seller;  as  with  the  lender,  so  with  the  borrower;  as  with  the 
taker  of  usury,  so  with  the  giver  of  usury  to  him.  The  earth  shall 
be  utterly  emptied,  and  utterly  spoiled;  for  the  Lord  hath  spoken 
this  word. 

Vision. — The  earth  mourneth  andfadeth  away;  the  world  languish- 
eth  andfadeth  away;  the  lofty  people  of  the  earth  do  languish. 

Voice  of  Prophecy. — The  earth  also  is  polluted  under  the 
inhabitants  thereof;  because  they  have  transgressed  the  laws, 
changed  the  ordinance,  broken  the  everlasting  covenant.  There- 
fore hath  the  curse  devoured  the  earth,  and  they  that  dwell  therein 
are  found  guilty:  therefore  the  inhabitants  of  the  earth  are  burned, 
and  few  men  left. 

Vision  continued. — The  new  wine  mourneth,  the  vine  languisheth, 
all  the  merryhearted  do  sigh;  the  mirth  of  tabrets  ceaseth,  the  noise  of 
them  that  rejoice  endeth,  the  joy  of  the  harp  ceaseth. 


<§-  Judah :  Isaiah 

Voice  of  Prophecy. — ^They  shall  not  drink  wine  with  a  song; 
strong  drink  shall  be  bitter  to  them  that  drink  it. 

Vision  continued. — The  city  of  confusion  is  broken  down;  every 
house  is  shut  up,  that  no  man  may  come  in.  There  is  a  crying  in  the 
streets  because  of  the  wine;  all  joy  is  darkened,  the  mirth  of  the  land  is 
gone.  In  the  city  is  left  desolation,  and  the  gate  is  smitten  with  destruc- 
tion. 

Voice  of  Prophecy. — For  thus  shall  it  be  in  the  midst  of  the 
earth  among  the  peoples,  as  the  shaking  of  an  olive  tree,  as  the  grape 
gleanings  when  the  vintage  is  done.  These  shall  lift  up  their  voice, 
they  shall  shout. 

Voices  from  the  West. — For  the  Majesty  of  the  Lord! 

Voices  from  the  East. — Wherefore  glorify  ye  the  Lord  in  the 
east! 

Voices  from  the  West. — Even  the  name  of  the  Lord,  the  God 
of  Israel,  in  the  isles  of  the  sea! 

Voices  of  the  Doomed. — From  the  uttermost  part  of  the  earth 
have  we  heard  songs,  glory  to  the  righteous.  But  I  said,  I  pine 
away,  I  pine  away,  woe  is  me!  the  treacherous  dealers  have 
dealt  treacherously;  yea,  the  treacherous  dealers  have  dealt  very 
treacherously. 

Voice  of  Prophecy. — Fear,  and  the  pit,  and  the  snare  are  upon 
thee,  O  inhabitant  of  the  earth.  And  it  shall  come  to  pass,  that  he 
who  fieeth  from  the  noise  of  the  fear  shall  fall  into  the  pit;  and  he 
that  Cometh  up  out  of  the  midst  of  the  pit  shall  be  taken  in  the 
snare. 

n 

Vision. — For  the  windows  on  high  are  opened,  and  the  foundations 
of  the  earth  do  shake.  The  earth  is  utterly  broken,  the  earth  is  clean 
dissolved,  the  earth  is  moved  exceedingly. 

Voice  of  Prophecy. — The  earth  shall  stagger  like  a  drunken 
man,  and  shall  be  moved  to  and  fro  like  a  hut;  and  the  transgression 
thereof  shall  be  heavy  upon  it,  and  it  shall  fall,  and  not  rise  again. 
And  it  shall  come  to  pass  in  that  day,  that  the  Lord  shall  punish 


Books  of  the  Prophets  {§> 

the  host  of  the  high  ones  on  high,  and  the  kings  of  the  earth  upon 
the  earth.  And  they  shall  be  gathered  together,  as  prisoners  are 
gathered  in  the  pit,  and  shall  be  shut  up  in  the  prison,  and  after 
many  days  shall  they  be  visited.  Then  the  moon  shall  be  con- 
founded, and  the  sun  ashamed. 

For  the  Lord  of  hosts  shall  reign  in  mount  Zion,  and  in  Jerusalem, 
and  before  his  elders  shall  be  glory. 


Song  of  the  Elders 

0  Lord,  thou  art  my  God;  I  will  exalt  thee; 

1  will  praise  thy  name; 

For  thou  hast  done  wonderful  things. 

Even  counsels  of  old,  in  faithfulness  and  truth. 

For  thou  hast  made  of  a  city  an  heap; 

Of  a  defenced  city  a  ruin: 

A  palace  of  strangers  to  be  no  city; 

It  shall  never  be  built. 

Therefore  shall  the  strong  people  glorify  thee. 

The  city  of  the  terrible  nations  shall  fear  thee. 

For  thou  hast  been  a  strong  hold  to  the  poor, 

A  strong  hold  to  the  needy  in  his  distress, 

A  refuge  from  the  storm, 

A  shadow  from  the  heat, 

When  the  blast  of  the  terrible  ones 

Is  as  a  storm  against  the  wall. 

As  the  heat  in  a  dry  place 

Shalt  thou  bring  down  the  noise  of  strangers; 

As  the  heat  by  the  shadow  of  a  cloud, 

The  song  of  the  terrible  ones  shall  be  brought  low. 

Voice  of  Prophecy. — ^And  in  this  mountain  shall  the  Lord 
of  hosts  make  unto  all  peoples  a  feast  of  fat  things,  a  feast  of  wines 
on  the  lees,  of  fat  things  full  of  marrow,  of  wines  on  the  lees  well 


<§-  Judah :  Isaiah 

refined.  And  he  will  destroy  in  this  mountain  the  face  of  the  cov- 
ering that  is  cast  over  all  peoples,  and  the  veil  that  is  spread  over 
all  nations. 

Voices  of  the  Saved. — He  hath  swallowed  up  death  for  ever; 
and  the  Lord  God  will  wipe  away  tears  from  off  all  faces;  and  the 
reproach  of  his  people  shall  he  take  away  from  off  all  the  earth: 
for  the  Lord  hath  spoken  it. 

Song  in  that  Day 

Lo,  this  is  our  God; 

We  have  waited  for  him, 
And  he  will  save  us: 

This  is  the  Lord; 

We  have  waited  for  him, 

We  will  be  glad  and  rejoice  in  his  salvation. 

Voice  of  Prophecy. — For  in  this  mountain  shall  the  hand  of  the 
Lord  rest,  and  Moab  shall  be  trodden  down  in  his  place,  even  as 
straw  is  trodden  down  in  the  water  of  the  dunghill.  And  he  shall 
spread  forth  his  hands  in  the  midst  thereof,  as  he  that  swimmeth 
spreadeth  forth  his  hands  to  swim:  and  he  shall  lay  low  his  pride 
together  with  the  craft  of  his  hands.  And  the  fortress  of  the  high 
fort  of  thy  walls  hath  he  brought  down,  laid  low,  and  brought  to  the 
ground,  even  to  the  dust. 

Song  in  the  Land  of  Judah 

We  have  a  strong  city; 

Salvation  will  he  appoint  for  walls  and  bulwarks. 
Open  ye  the  gates, 

That  the  righteous  nation  which  keepeth  truth  may  enter  in. 
Thou  wilt  keep  him  in  perfect  peace. 
Whose  mind  is  stayed  on  thee,  because  he  trusteth  in  thee. 
Trust  ye  in  the  Lord  for  ever: 
For  in  the  Lord  Jehovah  is  a  Rock  of  Ages. 

203 


Books  of  the  Prophets  -g> 

For  he  hath  brought  down  them  that  dwell  on  high, 

the  lofty  city: 
He  layeth  it  low,  he  layeth  it  low,  even  to  the  ground; 
He  bringeth  it  even  to  the  dust. 
The  foot  shall  tread  it  down; 
Even  the  feet  of  the  poor, 
And  the  steps  of  the  needy. 

The  way  of  the  just  is  uprightness: 

Thou  that  art  upright  dost  direct  the  path  of  the  just. 

Yea,  in  the  way  of  thy  judgements,  O  Lord, 

Have  we  waited  for  thee; 

To  thy  name  and  to  thy  memorial 

Is  the  desire  of  our  soul. 

With  my  soul  have  I  desired  thee  in  the  night; 

Yea,  with  my  spirit  within  me  will  I  seek  thee  early: 

For  when  thy  judgements  are  in  the  earth, 

The  inhabitants  of  the  world  learn  righteousness. 

Let  favour  be  shewed  to  the  wicked, 

Yet  will  he  not  learn  righteousness; 

In  the  land  of  uprightness  will  he  deal  wrongfully. 

And  will  not  behold  the  majesty  of  the  Lord. 


Ill 

Prophetic  Spectator. — ^Lord,  thy  hand  is  lifted  up,  yet  they 
see  not;  but  they  shall  see  thy  zeal  for  the  people,  and  be  ashamed; 
yea,  fire  shall  devour  thine  adversaries. 

Voices  of  the  Saved. — ^Lord,  thou  wilt  ordain  peace  for  us: 
for  thou  hast  also  wrought  all  our  works  for  us.  O  Lord  our  God, 
other  lords  beside  thee  have  had  dominion  over  us;  but  by  thee  only 
will  we  make  mention  of  thy  name. 

Prophetic  Spectator. — The  dead  live  not,  the  deceased  rise  not: 
therefore  hast  thou  visited  and  destroyed  them,  and  made  all  their 
memory  to  perish. 

Voices  of  the  Saved. — ^Thou  hast  increased  the  nation,  O  Lord, 

204 


<§-  Judah :  Isaiah 

thou  hast  increased  the  nation;  thou  art  glorified:  thou  hast  en- 
larged all  the  borders  of  the  land. 

Prophetic  Spectator. — Lord,  in  trouble  have  they  visited  thee, 
they  poured  out  a  prayer  when  thy  chastening  was  upon  them. 

Voices  of  the  Doomed. — Like  as  a  woman  with  child,  that 
draweth  near  the  time  of  her  delivery,  is  in  pain  and  crieth  out  in 
her  pangs;  so  have  we  been  before  thee,  O  Lord.  We  have  been 
with  child,  we  have  been  in  pain,  we  have  as  it  were  brought  forth 
wind;  we  have  not  wrought  any  deliverance  in  the  earth;  neither 
have  inhabitants  of  the  world  been  bom. 

God  {to  the  Saved). — Thy  dead  shall  live:  my  dead  bodies  shall 
arise.  Awake  and  sing,  ye  that  dwell  in  the  dust:  for  thy  dew  is  as 
the  dew  of  herbs,  and  the  earth  shall  cast  forth  the  dead.  Come, 
my  people,  enter  thou  into  thy  chambers,  and  shut  thy  doors  about 
thee:  hide  thyself  for  a  little  moment,  until  the  indignation  be  over- 
past. For,  behold,  the  Lord  cometh  forth  out  of  his  place  to  punish 
the  inhabitants  of  the  earth  for  their  iniquity:  the  earth  also  shall 
disclose  her  blood,  and  shall  no  more  cover  her  slain. 

Voice  of  Prophecy. — In  that  day  the  Lord  with  his  sore  and 
great  and  strong  sword  shall  punish  leviathan  the  swift  serpent, 
and  leviathan  the  crooked  serpent;  and  he  shall  slay  the  dragon 
that  is  in  the  sea. 

Song  in  that  Day 

A  Vineyard  of  wine,  (sing  ye  of  it,) 

I  the  Lord  do  keep  it;  I  will  water  it  every  moment: 
Lest  any  hurt  it,  I  will  keep  it  night  and  day. 

Fury  is  not  in  me: 

Would  that  the  briers  and  thorns  were  against  me  in  battle! 
I  would  march  upon  them,  I  would  bum  them  together. 

Or  else  let  him  take  hold  of  my  strength, 
That  he  may  make  peace  with  me: 
Yea,  let  him  make  peace  with  me. 
205 


Books  of  the  Prophets  § 

In  days  to  come  shall  Jacob  take  root; 
Israel  shall  blossom  and  bud: 
And  they  shall  fill  the  face  of  the  world  with  fruit. 

Prophetic  Spectator. — Hath  he  smitten  him  as  he  smote  those 
that  smote  him?  or  is  he  slain  according  to  the  slaughter  of  them 
that  were  slain  by  him?  In  measure,  when  thou  sendest  her  away, 
thou  dost  contend  with  her;  he  hath  removed  her  with  his  rough 
blast  in  the  day  of  the  east  wind.  Therefore  by  this  shall  the  iniq- 
uity of  Jacob  be  purged,  and  this  is  all  the  fruit  to  take  away  his  sin; 
when  he  maketh  all  the  stones  of  the  altar  as  chalkstones  that  are 
beaten  in  sunder,  so  that  the  Asherim  and  the  sun-images  shall 
rise  no  more. 

Vision. — For  the  defenced  city  is  solitary,  an  habitation  deserted 
and  forsaken,  like  the  wilderness:  there  shall  the  calf  feed,  and  there 
shall  he  lie  down,  and  consume  the  branches  thereof. 

Voice  of  Prophecy. — When  the  boughs  thereof  are  withered, 
they  shall  be  broken  off;  the  women  shall  come  and  set  them  on  fire: 
for  it  is  a  people  of  no  understanding;  therefore  he  that  made  them 
,will  not  have  compassion  upon  them,  and  he  that  formed  them  will 
show  them  no  favour. 


And  it  shall  come  to  pass  in  that  day,  that  the  Lord  shall  beat  out 
his  com,  from  the  flood  of  the  River  unto  the  brook  of  Egypt, 
and  ye  shall  be  gathered,  one  by  one,  O  ye  children  of  Israel. 

And  it  shall  come  to  pass  in  that  day,  that  a  great  trumpet  shall 
be  blown;  and  they  shall  come  which  were  ready  to  perish  in  the 
land  of  Assyria,  and  they  that  were  outcasts  in  the  land  of  Egypt; 
and  they  shall  worship  the  Lord  in  the  Holy  Mountain  at  Jeru- 
salem. 


206 


BOOK  OF  MICAH 

Micah  is  a  contemporary  of  Isaiah;  and,  like  Isaiah,  ministers 
to  Judah  in  its  flourishing  period.  But  there  is  nothing  in  the  Book 
of  Micah  corresponding  to  the  work  of  Isaiah  .in  Jerusalem,  in 
which  he  is  seen  in  intercourse  with  kings  as  a  political  leader. 
Micah  may  be  thought  of  as  a  country  prophet.  The  subject  of  the 
book  is  the  universal  social  corruption,  and  the  advancing  judgment 
of  God.  A  special  note  of  the  book  is  the  strange  conflict  of  religion 
and  morals:  th2  people,  and  especially  their  leaders,  full  of  religious 
self-confidence,  in  the  thought  that  they  are  the  chosen  people  of 
God,  while  there  is  nothing  but  violation  of  the  moral  law,  of  which 
they  are  the  chosen  representatives  to  the  nations  of  the  earth.  In 
one  brief  prophecy,  which  is  among  the  gems  of  prophetic  literature, 
this  ''controversy  between  God  and  his  own  people"  is  presented 
under  the  figure  of  a  forensic  trial;  with  God  as  Plaintiff,  the  People 
as  Defendant,  and  the  Mountains  as  Judges.  The  judgment 
pronounces  the  enduring  foundations  of  the  spiritual  world  to  be 
Justice,  Mercy,  and  a  sense  of  the  Presence  of  God. 

The  Lord's  Controversy  before  the  Mountains 

The  Lord. — Arise,  contend  thou  before  the  mountains,  and  let 
the  hills  hear  thy  voice.  Hear,  O  ye  mountains,  the  Lord's  con- 
troversy, and  ye  enduring  foundations  of  the  earth:  for  the  Lord 
hath  a  controversy  with  his  people,  and  he  will  plead  with  Israel. 

O  my  people,  what  have  I  done  unto  thee?  and  wherein  have  I 
wearied  thee?  testify  against  me.  For  I  brought  thee  up  out  of  the 
land  of  Egypt,  and  redeemed  thee  out  of  the  house  of  bondage; 
and  I  sent  before  thee  Moses,  Aaron,  and  Miriam.  O  my  people, 
remember  now  w^hat  Balak  king  of  Moab  consulted,  and  what  Ba- 
laam the  son  of  Beor  answered  him;  remember  from  Shittim  unto 
Gilgal,  that  ye  may  know  the  righteous  acts  of  the  Lord. 

The  People. — Wherewith  shall  I  come  before  the  Lord,  and 

207 


Books  of  the  Prophets  -g> 

bow  myself  before  the  high  God?  Shall  I  come  before  him  with 
burnt  offerings,  with  calves  of  a  year  old?  Will  the  Lord  be  pleased 
with  thousands  of  rams,  or  with  ten  thousands  of  rivers  of  oil? 
Shall  I  give  my  firstborn  for  my  transgression,  the  fruit  of  my  body 
for  the  sin  of  my  soul? 

The  Mountains. — ^He  hath  shewed  thee,  O  man,  what  is  good; 
and  what  doth  the  Lord  require  of  thee,  but  to  do  justly,  and  to 
love  mercy,  and  to  walk  humbly  with  thy  God? 


BOOK  OF  ZEPHANIAH 

With  Zephaniah  we  reach  the  era  of  the  decline  and  fall  of 
Judah  and  Jerusalem.  He  is  traditionally  a  descendant  of  king 
Hezekiah  in  the  fourth  generation.  The  whole  book  is  a  single 
literary  work,  an  extended  example  of  the  '  Doom  Prophecy'  (above, 
page  149),  with  its  monologue  of  the  God  of  Judgment  and  the 
interrupting  lyrics  that  celebrate  what  the  monologue  puts  forth. 
But  it  is  the  Doom  of  Judah  and  Jerusalem,  not  of  foreign  peoples. 
A  special  note  of  this  poem  is  the  transition  at  the  close  to  the 
future,  with  its  pledge  of  purification  and  triumph. 

Passage  from  Zephaniah 

For  then  will  I  turn  to  the  peoples  a  pure  language,  that  they 
may  all  call  upon  the  name  of  the  Lord,  to  serve  him  with  one 
consent.  From  beyond  the  rivers  of  Ethiopia  my  suppliants,  even 
the  daughter  of  my  dispersed,  shall  bring  mine  offering.  In  that  day 
shalt  thou  not  be  ashamed  for  all  thy  doings,  wherein  thou  hast 
transgressed  against  me:  for  then  I  will  take  away  out  of  the  midst 
of  thee  thy  proudly  exulting  ones,  and  thou  shalt  no  more  be 
haughty  in  my  holy  mountain.  But  I  will  leave  in  the  midst  of  thee 
an  afflicted  and  poor  people,  and  they  shall  trust  in  the  name  of 
the  Lord.  The  remnant  of  Israel  shall  not  do  iniquity,  nor  speak 
lies;  neither  shall  a  deceitful  tongue  be  found  in  their  mouth: 
for  they  shall  feed  and  lie  down,  and  none  shall  make  them 
afraid. 

208 


§  Judah :  Micah  and  Zephaniah 

Sing,  O  daughter  of  Zion;  shout,  O  Israel; 

Be  glad  and  rejoice  with  all  the  heart,  O  daughter  of  Jerusalem. 

The  Lord  hath  taken  away  thy  judgements, 

He  hath  cast  out  thine  enemy: 

The  king  of  Israel,  even  the  Lord,  is  m  the  midst  of  thee: 

Thou  shalt  not  fear  evil  any  more. 

In  that  day  it  shall  be  said  to  Jerusalem,  Fear  thou  not: 
O  Zion,  let  not  thine  hands  be  slack. 

The  Lord  thy  God  is  in  the  midst  of  thee, 

A  mighty  one  who  will  save : 

He  will  rejoice  over  thee  with  joy,  he  \vill  rest  in  his  love. 

He  will  joy  over  thee  with  singing. 

I  will  gather  them  that  sorrow  for  the  solemn  assembly,  who  were 
of  thee:  to  w^hom  the  burden  upon  her  was  a  reproach.  Behold,  at 
that  time  I  will  deal  with  all  them  that  afflict  thee:  and  I  will  save 
her  that  halteth,  and  gather  her  that  was  driven  away;  and  I  will 
make  them  a  praise  and  a  name,  whose  shame  hath  been  in  all  the 
earth.  At  that  time  will  I  bring  you  in,  and  at  that  time  will  I 
gather  you:  for  I  will  make  you  a  name  and  a  praise  among  all  the 
peoples  of  the  earth,  when  I  bring  again  your  captivity  before  your 
eyes,  saith  the  Lord. 


209 


BOOK  OF  JEREMIAH 

No  name  in  the  roll  of  prophets  is  greater  than  that  of  Jeremiah. 
He  ministers  to  Judah  in  the  days  of  her  dechne  and  fall;  a  period 
including  the  long  siege  of  Jerusalem  by  the  Chaldean  armies,  the 
capture  of  the  city,  the  carrying  of  the  people  into  the  far  east,  and 
the  miserable  experience  of  those  who  are  left  behind.  A  distinguish- 
ing mark  of  this  book  is  its  biographical  character.  It  is  not  that 
the  successive  prophecies  stand  in  chronological  order;  the  arrange- 
ment is  rather  a  classification  of  different  types  of  prophecy. 
But  Jeremiah,  more  than  any  other  prophet,  gives  us  with  the 
Divine  inspiration  the  circumstances  under  w^hich  it  came  to  him; 
he  records,  moreover,  his  own  personal  intercourse  with  God.  Thus 
the  general  impression  left  by  the  book  is  that  of  a  Prophetic 
Autobiography. 

The  important  type  of  prophecy  in  which  the  Divine  message, 
dissociated  from  particular  occasions,  is  given  in  general  terms,  and 
often  in  imaginative  pictures,  is  in  this  book  represented  chiefly  by 
tw^o  literary  compositions.  One  may  be  entitled  The  Prophet's 
Manifesto.  This  word  is  used  to  describe  what  appears  in  several 
of  the  prophetic  books,  a  single  literary  composition  summing  up 
the  whole  life  work  of  a  prophet.  In  the  case  of  Jeremiah  this  is  a 
long  and  elaborate  prophecy,  given  below  in  a  somewhat  condensed 
form.  It  is  highK  rhapsodic  in  character;  yet  it  is  to  be  described, 
not  as  a  Rhapsody,  but  as  a  Rhapsodic  Discourse.  It  opens  with  the 
plaintive  oratory  w^hich  is  so  characteristic  of  this  prophet,  and  in- 
veighs against  the  defection  of  Judah  under  a  profusion  of  images, 
chiefly  that  of  the  adulterous  wife.  But  at  certain  points  it  is  as  if  a 
curtain  was  suddenly  lifted,  and  realistic  scenes  of  judgment  pass  be- 
fore our  eyes  wdth  the  force  of  dramatic  movement.  Again:  we  have 
the  Rhapsody  of  the  Drought.  Here  a  lyric  picture  of  desolation  is 
followed  by  dialogue  between  the  stricken  People  and  the  Prophet. 
The  Di\dne  Being  enters  into  the  dialogue;  but,  by  a  powerful 
dramatic  effect,  he  seems  at  first  to  refuse  to  answer  the  despairing 


§  Judah:  Jeremiah 

People  direct,  and  speaks  only  to  the  Prophet;  at  the  close,  the  peni- 
tence of  Judah  draws  from  God  a  direct  address,  with  promises  of 
mercy. 

The  Doom  Prophecies  on  foreign  nations  appear  in  this  book  in 
several  poems,  some  of  them  highly  elaborate.  A  variation  of  this 
type  of  prophecy  is  found  in  a  poem  that  may  be  entitled  The 
Ballad  of  the  Battle  of  Carchemish.  Judah,  and  northern  Israel 
while  it  lasts,  with  Syria  and  other  countries,  form  a  chain  of  minor 
kingdoms,  at  the  two  ends  of  which  are  two  mighty  empires,  that 
of  Babylon  (or  Chaldea)  on  the  northeast,  and  that  of  Egypt  on  the 
south.  The  perpetual  question  is  whether  these  kingdoms,  cor- 
rupted by  sin,  can  resist  absorption  into  one  or  other  of  these  em- 
pires. Between  Babylon  and  Egypt  the  prophetic  sympathy  is 
always  for  Babylon.  For  the  Chaldeans,  though  they  make  captive, 
leave  their  subject  peoples  free  in  religion;  whereas  the  influence  of 
Egypt  is  always  for  moral  corruption.  During  the  life  of  Jeremiah 
these  two  empires  clash:  in  the  Battle  of  Carchemish  the  Egyptians 
are  totally  routed  by  the  armies  of  Babylon.  This  epoch-making 
event  is  celebrated  by  Jeremiah  in  a  poem  that  is  the  nearest 
approach  Scripture  makes  to  the  secular  ballad. 

But,  as  already  intimated,  it  is  the  hfe  of  the  prophet  that  con- 
stitutes the  main  prophetic  message  of  Jeremiah.  Attached  to  the 
brief  account  of  the  Call  of  Jeremiah  to  the  prophetic  office  is  a  par- 
ticular sentence,  which  recurs  several  times  in  the  course  of  the  book, 
and  presents  under  a  striking  figure  the  general  attitude  of  Jeremiah 
to  all  that  is  around  him. 

For,  behold,  I  have  made  thee  this  day  a  defenced  city,  and 
an  iron  pillar,  and  brasen  walls,  against  the  whole  land,  against 
the  kings  of  Judah,  against  the  princes  thereof,  against  the 
priests  thereof,  and  against  the  people  of  the  land.  And  they 
shall  fight  against  thee;  but  they  shall  not  prevail  against  thee: 
■for  I  am  with  thee,  saith  the  Lord,  to  deliver  thee. 

The  besieged  city:  this  images  the  life  of  Jeremiah;  a  life  that  is 
for  ever  on  the  defence,  with  no  prospect  of  triumph  except  the 
triumph  of  never  giving  in.  It  is  not  surprising  that  a  tone  of 
melancholy  should  run  through  the  writings  of  such  a  prophet. 


Books  of  the  Prophets  § 

Woe  is  me,  my  mother,  that  thou  hast  borne  me  a  man  of 
strife  and  a  man  of  contention  to  the  whole  earth !  I  have  not 
lent  on  usury,  neither  have  men  lent  to  me  on  usury;  yet  every 
one  of  them  doth  curse  me. 

As  against  imiversal  unpopularity  Jeremiah  has  a  sense  of  irresis- 
tible inspiration. 

And  if  I  say,  I  will  not  make  mention  of  him,  nor  speak  any 
more  in  his  name,  then  there  is  in  mine  heart  as  it  were  a  burn- 
ing fire  shut  up  in  my  bones,  and  I  am  weary  with  forbearing, 
and  I  cannot  contain. 

The  impression  left  by  the  succession  of  discourses  is  that,  for  a 
long  time,  Jeremiah  is  an  unsuccessful  and  obscure  prophet.  The 
exact  dates  which  he  attaches  to  several  of  his  writings  enables  us 
to  say  that  it  was  in  the  fifth  year  of  Jeremiah's  ministry  that 
there  occurred  the  incident  which  for  a  time  revolutionized  the 
religious  history  of  Judah — the  discovery  of  the  Book  of  Deuteron- 
omy (above,  page  105).  The  influence  of  this  incident  on  the  life 
of  the  prophet  was  that  it  turned  him,  for  a  time,  into  a  missionary. 
The  great  revival  described  in  the  historic  books  seems  to  have 
affected  chiefly  the  capital;  Jeremiah  is  commissioned  by  God  to 
"preach  the  covenant"  to  the  cities  of  Judah.  His  mission  is  a 
total  failure:  ''According  to  the  number  of  thy  cities  are  thy  gods, 
O  Judah!"  Moreover,  in  his  native  city  of  Anathoth,  to  which  he 
preaches  his  message,  a  conspiracy  is  discovered  against  the  proph- 
et's life.  This  seems  to  drive  Jeremiah  to  despair;  the  consolation 
he  receives  from  God  is  a  call  to  fresh  effort. 

If  thou  hast  run  with  the  footmen,  and  they  have  wearied 
thee,  then  how  canst  thou  contend  with  horses?  and  though  in 
a  land  of  peace  thou  art  secure,  yet  how  wilt  thou  do  in  the 
swelling  of  Jordan? 

The  turning  point  in  the  life  of  Jeremiah  seems  to  be  associated 
with  his  discourses  founded  on  the  image  of  the  Potter  and  his  Clay. 


^  Judah:  Jeremiah 

And  when  the  vessel  that  he  made  of  the  clay  was  marred  in 
the  hand  of  the  potter,  he  made  it  again  another  vessel,  as 
seemed  good  to  the  potter  to  make  it.  Then  the  word  of  the 
Lord  came  to  me,"  saying,  O  house  of  Israel,  cannot  I  do  with 
you  as  this  potter?  saith  the  Lord. 

We  must  remember  that  the  main  point  of  the  pohtical  situa- 
tion against  which  the  true  prophets  had  to  contend  was  the  blind 
religious  confidence  of  rulers  and  false  prophets  in  the  position  of 
Judah  as  the  Chosen  People  of  God,  whom  God  for  his  own  sake 
must  protect.  The  inspired  suggestion  that  the  Divine  Potter 
might  unmake  the  chosen  vessel,  and  make  it  into  a  vessel  of 
dishonor — this  stung  the  patriotic  false  pride  of  Judah.  We  find 
Jeremiah  at  the  head  of  a  public  demonstration,  leading  a  proces- 
sion of  "elders  of  the  people  and  elders  of  the  priests";  a  potter's 
bottle  is  borne  aloft,  and  the  procession  passes  through  "the  gate  of 
potsherds"  to  the  valley  of  destruction,  where  a  discourse  of  Divine 
denunciation  is  brought  to  a  cUmax  by  the  smashing  of  the  bottle 
on  the  ground.  The  procession  re-forms,  to  repeat  this  demonstra- 
tion in  the  precincts  of  the  Temple  itself;  Jeremiah  is  arrested  by 
the  Temple  police,  and  from  that  moment  he  appears  as  the  leader 
of  the  party  of  the  righteous  prophets  against  their  foes.  A  long 
succession  follows  of  vivid  scenes  of  such  conflict  and  leadership. 
At  one  moment  there  is  a  lull  in  the  siege  of  Jerusalem,  as  the 
Chaldean  armies  are  withdrawn  to  face  the  danger  from  Egypt. 
The  populace  of  Jerusalem  pour  out  of  the  city  to  revisit  the  sur- 
rounding country,  Jeremiah  amongst  them.  His  enemies  take 
advantage  of  this  to  arrest  him  on  a  charge  of  "falling  away  to  the 
Chaldeans";  he  is  cast  into  a  miserable  dungeon,  but  rescued, 
partly  by  secret  friends,  and  in  part  through  the  fears  of  the  reign- 
ing king  Zedekiah,  who  is  too  weak  to  resist  the  false  prophets  and 
rulers,  but  has  a  haunting  fear  of  the  Lord's  vengeance.  When  the 
city  finally  falls,  there  is  a  momentary  change  in  the  fortunes  of  the 
prophet.  By  direct  command  of  Nebuchadrezzar,  the  king  of 
Babylon,  the  leaders  of  the  besieging  army  show  the  highest  re- 
spect to  Jeremiah;  and  he  is  given  the  option  of  accompanying  the 
captives  to  Babylon,  or  remaining  behind.  He  elects  to  remain  with 
"the  poor  of  the  people,  which  had  nothing,"  left  by  the  policy  of 

213 


Books  of  the  Prophets  -g> 

the  victorious  Chaldeans  in  the  ruined  country.  A  war  of  factions 
among  this  people  follows;  and  at  one  point  the  faction  that  favors 
Egypt  triumphs.  They  seek  the  prophetic  authority  of  Jeremiah 
to  sanction  their  retreat  to  luxurious  Egypt;  when  Jeremiah  refuses, 
they,  carry  him  off  by  main  force.  In  Egypt  Jeremiah  is  seen 
ministering  to  these  refugees.  They  not  only  defy  his  prophetic 
authority,  but  hold  him  responsible  for  all  the  evil  that  has  come 
upon  them. 

Then  all  the  men  which  knew  that  their  wives  burned  incense 
unto  other  gods,  and  all  the  women  that  stood  by,  a  great 
assembly,  even  all  the  people  that  dwelt  in  the  land  of  Egypt, 
in  Pathros,  answered  Jeremiah,  saying,  As  for  the  word  that 
thou  hast  spoken  unto  us  in  the  name  of  the  Lord,  we  will  not 
hearken  unto  thee.  But  we  will  certainly  perform  every  word 
that  is  gone  forth  out  of  our  mouth,  to  burn  incense  unto  the 
queen  of  heaven,  and  to  pour  out  drink  offerings  unto  her,  as 
we  have  done,  we  and  our  fathers,  our  kings  and  our  princes,  in 
the  cities  of  Judah,  and  in  the  streets  of  Jerusalem:  for  then 
had  we  plenty  of  victuals,  and  were  well,  and  saw  no  evil.  But 
since  we  left  off  to  burn  incense  to  the  queen  of  heaven,  and 
to  pour  out  drink  offerings  unto  her,  we  have  wanted  all  things, 
and  have  been  consumed  by  the  sword  and  by  the  famine. 
And  when  we  burned  incense  to  the  queen  of  heaven,  and 
poured  out  drink  offerings  unto  her,  did  we  make  her  cakes  to 
worship  her,  and  pour  out  drink  offerings  unto  her,  without 
our  husbands?  Then  Jeremiah  said  unto  all  the  people,  to  the 
men,  and  to  the  women,  even  to  all  the  people  which  had 
given  him  that  answer,  saying:  The  incense  that  ye  burned 
in  the  cities  of  Judah,  and  in  the  streets  of  Jerusalem,  ye  and 
your  fathers,  your  kings  and  your  princes,  and  the  people  of 
the  land,  did  not  the  Lord  remember  them,  and  came  it  not 
into  his  mind?  so  that  the  Lord  could  no  longer  bear,  because 
of  the  evil  of  your  doings,  and  because  of  the  abominations 
which  ye  have  committed;  therefore  is  your  land  become  a 
desolation,  and  an  astonishment,  and  a  curse,  without  inhabi- 
tant, as  it  is  this  day.  Because  ye  have  burned  incense,  and 
because  ye  have  sinned  against  the  Lord,  and  have  not  obeyed 

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the  voice  of  the  Lord,  nor  walked  in  his  law,  nor  in  his  statutes, 
nor  in  his  testimonies;  therefore  this  evil  is  happened  unto  you, 
as  it  is  this  day. 

And  this  melancholy  picture  of  the  unpopular  prophet  closes  all 
that  authentic  history  reveals  of  the  life  of  Jeremiah. 

A  notable  feature  of  this,  as  of  other  Biblical  books,  is  the  Pro- 
phetic Sentence:  brief  sayings,  which  may  or  may  not  have  origin- 
ated with  some  particular  prophet,  but  which  pass  floating  from 
mouth  to  mouth,  like  proverbs  of  prophecy.  Several  of  these  are 
found  in  the  Book  of  Jeremiah.  But  the  most  notable  of  these 
Sentences,  and  indeed  the  most  notable  point  in  the  whole  ministry 
of  Jeremiah,  is  his  prophecy  of  the  New  Covenant.  Just  when 
the  Old  Covenant,  between  God  and  an  unfaithful  People,  is 
falling  into  ruin,  Jeremiah  has  a  vision  of  a  New  Covenant  between 
God  and  individual  hearts.  When  we  remember  the  equivalence 
of  the  words  'covenant'  and  'testament,'  we  see  that  the  glory  of 
Jeremiah  is  to  be  the  foreshadower  of  the  New  Testament. 

SELECTIONS  FROM  JEREMIAH 

*-i.* Jeremiah's  prophecy  The  Burning  of  the  Roll  has  appeared  in  the 
previous  chapter  (page  145). 

The  Prophet's  Manifesto 


And  the  word  of  the  Lord  came  to  me,  saying,  Go,  and  cry  in  the 
ears  of  Jerusalem,  saying,  Thus  saith  the  Lord:  I  remember  for 
thee  the  kindness  of  thy  youth,  the  love  of  thine  espousals;  how 
thou  wentest  after  me  in  the  wilderness,  in  a  land  that  was  not  sown. 
Israel  w^as  holiness  unto  the  Lord,  the  firstfruits  of  his  increase:  all 
that  devour  him  shall  be  held  guilty;  evil  shall  come  upon  them,  saith 
the  Lord.  Hear  ye  the  word  of  the  Lord,  O  house  of  Jacob,  and 
all  the  families  of  the  house  of  Israel;  thus  saith  the  Lord:  What 
unrighteousness  have  your  fathers  found  in  me,  that  they  are  gone 
far  from  me,  and  have  w^alked  after  vanity,  and  are  become  vain? 
Neither  said  they,  where  is  the  Lord  that  brought  us  up  out  of  the 
land  of  Egypt;  that  led  us  through  the  wilderness,  through  a  land  of 

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deserts  and  of  pits,  through  a  land  of  drought  and  of  the  shadow  of 
death,  through  a  land  that  none  passed  through,  and  where  no  man 
dwelt?  And  I  brought  you  into  a  plentiful  land,  to  eat  the  fruit 
thereof  and  the  goodness  thereof;  but  when  ye  entered,  ye  defiled 
my  land,  and  made  mine  heritage  an  abomination. 

Wherefore  I  will  yet  plead  with  you,  saith  the  Lord,  and  with 
your  children's  children  will  I  plead.  For  pass  over  to  the  isles  of 
Kittim,  and  see;  and  send  unto  Kedar,  and  consider  diligently;  and 
see  if  there  hath  been  such  a  thing.  Hath  a  nation  changed  their 
gods,  which  yet  are  no  gods?  but  my  people  have  changed  their 
glory  for  that  which  doth  not  profit.  Be  astonished,  O  ye  heavens, 
at  this,  and  be  horribly  afraid,  be  ye  very  desolate,  saith  the  Lord. 
For  my  people  have  committed  two  evils;  they  have  forsaken  me 
the  fountain  of  Hving  waters,  and  hewed  them  out  cisterns,  broken 
cisterns,  that  can  hold  no  water. 

Is  Israel  a  servant?  is  he  a  homeborn  slave?  why  is  he  become  a 
prey?  The  young  lions  have  roared  upon  him,  and  yelled:  and  they 
have  made  his  land  waste;  his  cities  are  burned  up,  without  inhabi- 
tant. I  had  planted  thee  a  noble  vine,  wholly  a  right  seed:  how 
then  art  thou  turned  into  the  degenerate  plant  of  a  strange  vine 
unto  me?  For  though  thou  wash  thee  with  lye,  and  take  thee  much 
soap,  yet  thine  iniquity  is  marked  before  me,  said  the  Lord  God. 
As  the  thief  is  ashamed  when  he  is  found,  so  is  the  house  of  Israel 
ashamed;  they,  their  kings,  their  princes,  and  their  priests,  and 
their  prophets;  which  say  to  a  stock.  Thou  art  my  father;  and  to  a 
stone,  Thou  hast  brought  me  forth:  for  they  have  turned  their 
back  unto  me,  and  not  their  face:  but  in  the  time  of  their  trouble 
they  will  say.  Arise,  and  save  us.  But  where  are  thy  gods  that  thou 
hast  made  thee?  let  them  arise,  if  they  can  save  thee  in  the  time  of 
thy  trouble:  for  according  to  the  number  of  thy  cities  are  thy  gods, 
O  Judah. 

Wilt  thou  not  from  this  time  cry  unto  me,  "My  father,  thou  art 
the  guide  of  my  youth?"  "Will  he  retain  his  anger  for  ever?  will 
he  keep  it  to  the  end?  " 

n 

And  the  Lord  said  unto  me.  Backsliding  Israel  hath  shewn  her- 
self more  righteous  than  treacherous  Judah.     Go,  and  proclaim 

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§  Judah:  Jeremiah 

these  words  toward  the  north,  and  say,  Return,  thou  backsliding 
Israel,  saith  the  Lord;  I  will  not  look  in  anger  upon  you:  for  I  am 
merciful,  saith  the  Lord,  I  will  not  keep  anger  for  ever.  Return, 
O  backsliding  children,  saith  the  Lord;  for  I  am  a  husband  unto  you: 
and  I  will  take  you  one  of  a  city,  and  two  of  a  family,  and  I  will 
bring  you  to  Zion:  and  I  will  give  you  shepherds  according  to  mine 
heart,  which  shall  feed  you  with  knowledge  and  understanding. 
And  it  shall  come  to  pass,  when  ye  be  multiplied  and  increased  in 
the  land,  in  those  days,  saith  the  Lord,  they  shall  say  no  more,  The 
ark  of  the  covenant  of  the  Lord;  neither  shall  it  come  to  mind: 
neither  shall  they  remember  it;  neither  shall  they  visit  it;  neither 
shall  that  be  done  any  more.  At  that  time  they  shall  call  Jerusalem 
the  throne  of  the  Lord;  and  all  the  nations  shall  be  gathered  unto  it, 
to  the  name  of  the  Lord,  to  Jerusalem:  neither  shall  they  walk  any 
more  after  the  stubbornness  of  their  evil  heart.  In  those  days  the 
house  of  Judah  shall  walk  with  the  house  of  Israel,  and  they  shall 
come  together  out  of  the  land  of  the  north  to  the  land  that  I  gave 
for  an  inheritance  unto  your  fathers. 

A  voice  is  heard  upon  the  bare  heights,  the  weeping  and  the  supplica- 
tions of  the  children  of  Israel;  for  that  they  have  perverted  their  way, 
they  have  forgotten  the  Lord  their  God. 

The  Lord. — Return,  ye  backsliding  children,  I  will  heal  your 
backslidings. 

The  People. — Behold,  we  are  come  unto  thee;  for  thou  art  the 
Lord  our  God.  Truly  in  vain  is  the  help  that  is  looked  for  from  the 
hills,  the  tumult  on  the  mountains:  truly  in  the  Lord  our  God  is 
the  salvation  of  Israel.  But  the  shameful  thing  hath  devoured  the 
labour  of  our  fathers  from  our  youth;  their  flocks  and  their  herds, 
their  sons  and  their  daughters.  Let  us  lie  down  in  our  shame,  and 
let  our  confusion  cover  us:  for  we  have  sinned  against  the  Lord  our 
God,  we  and  our  fathers,  from  our  youth  even  unto  this  day:  and 
we  have  not  obeyed  the  voice  of  the  Lord  our  God. 

The  Lord. — If  thou  wilt  return,  O  Israel,  saith  the  Lord,  unto 
me  shalt  thou  return:  and  if  thou  wilt  put  away  thine  abominations 
out  of  my  sight,  then  shalt  thou  not  be  removed;  and  thou  shalt 
swear,  As  the  Lord  liveth,  in  truth,  in  judgement,  and  in  righteous- 

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Books  of  the  Prophets  -g> 

ness;  and  the  nations  shall  bless  themselves  in  him,  and  in  him  shall 
they  glory. 

Ill 

For  thus  saith  the  Lord  to  the  men  of  Judah  and  to  Jerusalem, 
Break  up  your  fallow  ground,  and  sow  not  among  thorns.  Circum- 
cise yourselves  to  the  Lord,  lest  my  fury  go  forth  like  fire,  and 
burn  that  none  can  quench  it,  because  of  the  evil  of  your  doings. 

The  Lord. — Declare  ye  in  Judah,  and  publish  in  Jerusalem; 
and  say,  Blow  ye  the  trumpet  in  the  land:  cry  aloud  and  say, 
Assemble  yourselves,  and  let  us  go  into  the  fenced  cities.  Set  up  a 
standard  toward  Zion:  flee  for  safety,  stay  not:  for  I  will  bring  evil 
from  the  north,  and  a  great  destruction.  A  lion  is  gone  up  from 
his  thicket,  and  a  destroyer  of  nations;  he  is  on  his  way,  he  is  gone 
forth  from  his  place;  to  make  thy  land  desolate,  that  thy  cities  be 
laid  waste,  without  inhabitant. 

The  People. — For  this  gird  you  with  sackcloth,  lament  and  howl: 
for  the  fierce  anger  of  the  Lord  is  not  turned  back  from  us. 

The  Lord. — And  it  shall  come  to  pass  at  that  day,  that  the  heart 
of  the  king  shall  perish,  and  the  heart  of  the  princes;  and  the  priests 
shall  be  astonished,  and  the  prophets  shall  wonder. 

The  Prophet. — ^Ah,  Lord  God!  surely  thou  hast  greatly  deceived 
this  people  and  Jerusalem,  saying,  Ye  shall  have  peace;  whereas  the 
sword  reacheth  unto  the  soul. 

A  Cry  to  Judah  and  Jerusalem. — A  hot  wind  from  the  bare 
heights  in  the  wilderness  toward  the  daughter  of  my  people,  not  to 
fan,  nor  to  cleanse. 

The  Lord. — A  full  wind  from  these  shall  come  for  me:  now  will 
I  also  utter  judgements  against  them.  Behold,  he  shall  come  up  as 
clouds,  and  his  chariots  shall  be  as  the  whirlwind:  his  horses  are 
swifter  than  eagles. 

The  People. — Woe  unto  us!  for  we  are  spoiled. 

The  Prophet. — O  Jerusalem,  wash  thine  heart  from  wickedness, 
that  thou  mayest  be  saved.  How  long  shall  thine  evil  thoughts 
lodge  within  thee? 

A  Voice  from  Dan  and  the  Hills  of  Ephraim. — Make  ye 
mention  to  the  nations;  behold,  publish  against  Jerusalem,  that 

218 


<§-  Judah :  Jeremiah 

watchers  come  from  a  far  country,  and  give  out  their  voice  against 
the  cities  of  Judah. 

The  Lord. — As  keepers  of  a  field  are  they  against  her  round 
about;  because  she  hath  been  rebelHous  against  me,  saith  the  Lord. 
Thy  way  and  thy  doings  have  procured  these  things  unto  thee; 
this  is  thy  wickedness;  for  it  is  bitter,  for  it  reacheth  unto  thine 
heart. 

The  People. — My  bowels,  my  bowels!  I  am  pained  at  my  very 
heart;  my  heart  is  disquieted  in  me;  I  cannot  hold  my  peace;  be- 
cause thou  hast  heard,  O  my  soul,  the  sound  of  the  trumpet,  the 
alarm  of  war.  Destruction  upon  destruction  is  cried;  for  the  whole 
land  is  spoiled:  suddenly  are  my  tents  spoiled,  and  my  curtains  in  a 
moment.  How  long  shall  I  see  the  standard,  and  hear  the  sound 
of  the  trumpet? 

The  Lord. — For  my  people  is  foolish,  they  know  me  not;  they 
are  sottish  children,  and  they  have  none  understanding:  they  are 
wise  to  do  evil,  but  to  do  good  they  have  no  knowledge. 


IV 

Vision. — /  beheld  the  earth,  and,  lo,  it  was  waste  and  void;  and  the 
heavens,  and  they  had  no  light.  I  beheld  the  mountains,  and,  lo,  they 
trembled,  and  all  the  hills  moved  to  aiidfro.  I  beheld,  ajtd,  lo,  there  was 
no  man,  and  all  the  birds  of  the  heavens  were  fled.  I  beheld,  and,  lo,  the 
fruitful  field  was  a  wilderness,  and  all  the  cities  thereof  were  broken 
down  at  the  presence  of  the  Lord,  and  before  his  fierce  anger. 

The  Lord. — The  whole  land  shall  be  a  desolation;  yet  will  I  not 
make  a  full  end.  For  this  shall  the  earth  mourn,  and  the  heavens 
above  be  black:  because  I  have  spoken  it,  I  have  purposed  it,  and  I 
have  not  repented,  neither  w^ll  I  turn  back  from  it. 

Vision  continued. — The  whole  city  fleeth  for  the  noise  of  the  horsemen 
and  bowmen;  they  go  into  the  thickets,  and  climb  up  upon  the  rocks: 
every  city  is  forsaken,  and  not  a  man  dwelleth  therein. 

The  Lord. — ^And  thou,  when  thou  art  spoiled,  what  wilt  thou  do? 
Though  thou  clothest  thyself  wdth  scarlet,  though  thou  deckest 

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thee  with  ornaments  of  gold,  though  thou  enlargest  thine  eyes  with 
paint,  in  vain  dost  thou  make  thyself  fair;  thy  lovers  despise  thee, 
they  seek  thy  life. 

Vision  continued. — For  I  have  heard  a  voice  as  of  a  woman  in 
travail,  the  anguish  as  of  her  that  hringeth  forth  her  first  child,  the 
voice  of  the  daughter  of  Zion,  that  gaspeth  for  breath,  that  spreadeth  her 
hands,  saying,  Woe  is  me  now!  for  my  soulfainteth  before  the  murderers. 


The  Lord. — Run  ye  to  and  fro  through  the  streets  of  Jerusalem, 
and  see  novv%  and  know,  and  seek  in  the  broad  places  thereof,  if  ye 
can  find  a  man,  if  there  be  any  that  doeth  justly,  that  seeketh 
truth;  and  I  will  pardon  her.  And  though  they  say,  As  the  Lord 
liveth;  surely  they  swear  falsely. 

The  Prophet. — O  Lord,  do  not  thine  eyes  look  upon  truth? 
thou  hast  stricken  them,  but  they  were  not  grieved;  thou  hast 
consumed  them,  but  they  have  refused  to  receive  correction:  they 
have  made  their  faces  harder  than  a  rock;  they  have  refused  to 
return.  Then  I  said.  Surely  these  are  poor:  they  are  fooHsh;  for 
they  know  not  the  way  of  the  Lord,  nor  the  judgement  of  their 
God:  I  will  get  me  unto  the  great  men,  and  will  speak  unto  them; 
for  they  know  the  way  of  the  Lord,  and  the  judgement  of  their 
God.  But  these  with  one  accord  have  broken  the  yoke,  and  burst 
the  bands. 

The  Lord. — Wherefore  a  Hon  out  of  the  forest  shall  slay  them,  a 
wolf  of  the  evenings  shall  spoil  them,  a  leopard  shall  watch  over 
their  cities,  every  one  that  goeth  out  thence  shall  be  torn  in  pieces: 
because  their  transgressions  are  many,  and  their  backsHdings  are 
increased.  Shall  I  not  visit  for  these  things?  saith  the  Lord:  and 
shall  not  my  soul  be  avenged  on  such  a  nation  as  this? 


VI 

The  Lord  {to  the  Enemy). — Go  ye  up  upon  her  walls,  and  destroy; 
but  make  not  a  full  end:  take  away  her  branches:  for  they  are  not 
the  Lord's. 

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<§-  Judah :  Jeremiah 

The  Lord. — For  the  house  of  Israel  and  the  house  of  Judah  have 
deah  very  treacherously  against  me,  saith  the  Lord.  They  have 
denied  the  Lord,  and  said.  It  is  not  he;  neither  shall  evil  come  upon 
us;  neither  shall  we  see  sword  nor  famine:  and  the  prophets  shall 
become  \^'ind,  and  the  word  is  not  in  them:  thus  shall  it  be  done 
unto  them.  Wherefore  thus  saith  the  Lord,  the  God  of  hosts. 
Because  ye  speak  this  word,  behold,  I  will  make  my  words  in  thy 
mouth  fire,  and  this  people  wood,  and  it  shall  devour  them.  Lo,  I 
will  bring  a  nation  upon  you  from  far,  O  house  of  Israel:  it  is  a 
mighty  nation,  it  is  an  ancient  nation,  a  nation  whose  language  thou 
knowest  not,  neither  understandest  what  they  say.  Their  quiver 
is  an  open  sepulchre,  they  are  all  mighty  men.  And  they  shall 
eat  up  thine  harvest,  and  thy  bread,  which  thy  sons  and  thy  daugh- 
ters should  eat:  they  shall  eat  up  thy  flocks  and  thine  herds:  they 
shall  eat  up  thy  vines  and  thy  fig  trees:  they  shall  beat  down  thy 
fenced  cities,  wherein  thou  trustest,  with  the  sword.  But  even  in 
those  days,  saith  the  Lord,  I  will  not  make  a  full  end  with  you. 
And  it  shall  come  to  pass,  when  ye  shall  say,  Wherefore  hath  the 
Lord  our  God  done  all  these  things  unto  us?  then  shalt  thou  say  unto 
them.  Like  as  ye  have  forsaken  me,  and  served  strange  gods  in  your 
land,  so  shall  ye  serve  strangers  in  a  land  that  is  not  yours. 

Declare  ye  this  in  the  house  of  Jacob,  and  publish  it  in  Judah, 
saying.  Hear  now  this,  O  foolish  people,  and  without  understanding; 
which  have  eyes,  and  see  not;  which  have  ears,  and  hear  not:  Fear  ye 
not  me?  saith  the  Lord:  will  ye  not  tremble  at  my  presence,  which 
have  placed  the  sand  for  the  bound  of  the  sea,  by  a  perpetual  decree, 
that  it  cannot  pass  it?  and  though  the  waves  thereof  toss  themselves, 
yet  can  they  not  prevail;  though  they  roar,  yet  can  they  not  pass  over 
it.  But  this  people  hath  a  revolting  and  a  rebellious  heart;  they  are 
revolted  and  gone.  Shall  I  not  visit  for  these  things?  saith  the  Lord: 
shall  not  my  soul  be  avenged  on  such  a  nation  as  this? 

A  wonderful  and  horrible  thing  is  come  to  pass  in  the  land;  the 
prophets  prophesy  falsely,  and  the  priests  bear  rule  by  their  means; 
and  my  people  love  to  have  it  so:  and  what  will  ye  do  in  the  end 
thereof? 

A  Cry  out  of  the  North. — Flee  for  safety,  ye  children  of 
Benjamin,  out  of  the  midst  of  Jerusalem,  and  blow  the  trumpet  in 


Books  of  the  Prophets  -g> 

Tekoa,  and  raise  up  a  signal  on  Beth-haccherem:  for  evil  looketh 
forth  from  the  north,  and  a  great  destruction. 

The  Lord. — ^The  comely  and  delicate  one,  the  daughter  of  Zion, 
will  I  cut  off.  Shepherds  with  their  flocks  shall  come  unto  her; 
they  shall  pitch  their  tents  against  her  round  about;  they  shall  feed 
every  one  in  his  place. 

The  Enemy. — Prepare  ye  war  against  her;  arise,  and  let  us  go  up 
at  noon. 

The  People. — Woe  unto  us!  for  the  day  declineth,  for  the 
shadows  of  the  evening  are  stretched  out. 

The  Enemy. — ^Arise,  and  let  us  go  up  by  night,  and  let  us  destroy 
her  palaces.  For  thus  hath  the  Lord  of  hosts  said.  Hew  ye  down 
trees,  and  cast  up  a  mount  against  Jerusalem:  this  is  the  city  to  be 
visited;  she  is  wholly  oppression  in  the  midst  of  her. 

The  Lord. — ^As  a  well  casteth  forth  her  waters,  so  she  casteth 
forth  her  wickedness:  violence  and  spoil  is  heard  in  her;  before  me 
continually  is  sickness  and  wounds.  Be  thou  instructed,  O  Jeru- 
salem, lest  my  soul  be  alienated  from  thee;  lest  I  make  thee  a  desola- 
tion, a  land  not  inhabited. 

VII 

The  Lord. — ^Thus  saith  the  Lord  of  hosts,  They  shall  throughly 
glean  the  remnant  of  Israel  as  a  vine;  turn  again  thine  hand  as  a 
grapegatherer  into  the  baskets.  To  whom  shall  I  speak  and  testify, 
that  they  may  hear?  behold,  their  ear  is  uncircumcised,  and  they 
cannot  hearken:  behold,  the  word  of  the  Lord  is  become  unto  them 
a  reproach;  they  have  no  delight  in  it.  Therefore  I  am  full  of  the 
fury  of  the  Lord;  I  am  weary  with  holding  in:  pour  it  out  upon  the 
children  in  the  street,  and  upon  the  assembly  of  young  men  to- 
gether: for  even  the  husband  with  the  wife  shall  be  taken,  the  aged 
with  him  that  is  full  of  days.  And  their  houses  shall  be  turned 
unto  others,  their  fields  and  their  wives  together:  for  I  will  stretch 
out  my  hand  upon  the  inhabitants  of  the  land,  saith  the  Lord. 
For  from  the  least  of  them  even  unto  the  greatest  of  them  every  one 
is  given  to  covetousness;  and  from  the  prophet  even  unto  the  priest 
every  one  dealeth  falsely.  They  have  healed  also  the  hurt  of  my 
people  hghtly,  saying.  Peace,  peace;  when  there  is  no  peace.  Were 
they  ashamed  when  they  had  committed  abomination?  nay,  they 

222 


§  Judah :  Jeremiah 

were  not  at  all  ashamed,  neither  could  they  blush:  therefore  they 
shall  fall  among  them  that  fall:  at  the  time  that  I  visit  them  they 
shall  be  cast  down,  saith  the  Lord. 

Thus  saith  the  Lord,  Stand  ye  in  the  ways  and  see,  and  ask  for 
the  old  paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall 
find  rest  for  your  souls:  but  they  said.  We  will  not  walk  therein. 
And  I  set  w^atchmen  over  you,  saying,  Hearken  to  the  sound  of  the 
trumpet;  but  they  said.  We  will  not  hearken.  Therefore  hear,  ye 
nations,  and  know,  O  congregation,  what  is  among  them.  Hear, 
O  earth:  behold,  I  will  bring  evil  upon  this  people,  even  the  fruit  of 
their  thoughts,  because  they  have  not  hearkened  unto  my  words; 
and  as  for  my  law,  they  have  rejected  it.  To  what  purpose  cometh 
there  to  me  frankincense  from  Sheba,  and  the  sweet  cane  from  a  far 
country?  your  burnt  offerings  are  not  acceptable,  nor  your  sacrifices 
pleasing  unto  me.  Therefore  thus  saith  the  Lord,  Behold,  I  will 
lay  stumbhngblocks  before  this  people :  and  the  fathers  and  the  sons 
together  shall  stumble  against  them;  the  neighbour  and  his  friend 
shall  perish. 

The  Lord. — Thus  saith  the  Lord,  Behold  a  people  cometh  from 
the  north  country;  and  a  great  nation  shall  be  stirred  up  from  the 
uttermost  parts  of  the  earth.  They  lay  hold  on  bow  and  spear; 
they  are  cruel,  and  have  no  mercy;  their  voice  roareth  like  the  sea, 
and  they  ride  upon  horses;  every  one  set  in  array,  as  a  man  to  the 
battle,  against  thee,  O  daughter  of  Zion. 

The  People. — We  have  heard  the  fame  thereof;  our  hands  wax 
feeble:  anguish  hath  taken  hold  of  us,  and  pangs  as  of  a  woman  in 
travail.  Go  not  forth  into  the  field,  nor  walk  by  the  way;  for  there 
is  the  sword  of  the  enemy,  and  terror  on  every  side.  O  daughter  of 
my  people,  gird  thee  with  sackcloth,  and  wallow  thyself  in  ashes: 
make  thee  mourning,  as  for  an  only  son,  most  bitter  lamentation; 
for  the  spoiler  shall  suddenly  come  upon  us. 

A  Rhapsody  of  the  Drought 

Jtidah  mourneth,  mid  the  gates  thereof  languish;  they  sit  in  black 
upon  the  ground;  and  the  cry  of  Jerusalem  is  gone  up. 

And  their  nobles  send  their  little  ones  to  the  waters:  they  come  to  the 

223 


Books  of  the  Prophets  -g> 

pits,  and  find  no  water;  they  return  with  their  vessels  empty:  they  are 
ashamed  attd  confounded,  and  cover  their  heads. 

Because  of  the  ground  which  is  chapt,  for  that  no  rain  hath  been  in 
the  land,  the  plowmen  are  ashamed,  they  cover  their  heads. 

Yea,  the  hind  also  in  the  field  calveth,  and  forsaketh  her  young,  be- 
cause there  is  no  grass.  And  the  wild  asses  stand  on  the  bare  heights, 
they  pant  for  air  like  jackals;  their  eyes  fail,  because  there  is  no 
herbage. 

Repentant  Israel. — ^Though  our  iniquities  testify  against  us, 
work  thou  for  thy  name's  sake,  O  Lord:  for  our  backslidings  are 
many;  we  have  sinned  against  thee.  O  thou  hope  of  Israel,  the 
saviour  thereof  in  the  time  of  trouble,  why  shouldest  thou  be 
as  a  sojourner  in  the  land,  and  as  a  wayfaring  man  that  turn- 
eth  aside  to  tarry  for  a  night?  Why  shouldest  thou  be  as  a 
man  astonied,   as  a  mighty  man   that  cannot  save?   yet   thou, 

0  Lord,  art  in  the  midst  of  us,  and  we  are  called  by  thy  name; 
leave  us  not. 

The  Prophet. — ^Thus  saith  the  Lord  unto  this  people,  Even  so 
have  they  loved  to  wander;  they  have  not  refrained  their  feet:  there- 
fore the  Lord  doth  not  accept  them;  now  will  he  remember  their 
iniquity,  and  visit  their  sins. 

The  Lord  {to  the  Prophet). — Pray  not  for  this  people  for  their 
good.  When  they  fast,  I  will  not  hear  their  cry;  and  when  they 
offer  burnt  offering  and  oblation,  I  will  not  accept  them:  but  I  will 
consume  them  by  the  sword,  and  by  the  famine,  and  by  the  pestil- 
ence. 

The  Prophet. — ^Ah,  Lord  God!  behold,  the  prophets  say  unto 
them.  Ye  shall  not  see  the  sword,  neither  shall  ye  have  famine;  but 

1  will  give  you  assured  peace  in  this  place. 

The  Lord. — ^The  prophets  prophesy  lies  in  my  name:  I  sent  them 
not,  neither  have  I  commanded  them,  neither  spake  I  unto  them: 
they  prophesy  unto  you  a  lying  vision,  and  divination,  and  a  thing 
of  nought,  and  the  deceit  of  their  own  heart.  Therefore  thus  saith 
the  Lord  concerning  the  prophets  that  prophesy  in  my  name,  and 
I  sent  them  not,  yet  they  say.  Sword  and  famine  shall  not  be  in  this 
land:  By  sword  and  famine  shall  those  prophets  be  consumed.  And 
the  people  to  whom  they  prophesy  shall  be  cast  out  in  the  streets 

224 


<§-Judah:  Jeremiah 

of  Jerusalem  because  of  the  famine  and  the  sword;  and  they  shall 
have  none  to  bury  them,  them,  their  wives,  nor  their  sons,  nor  their 
daughters:  for  I  will  pour  their  wickedness  upon  them.  And  thou 
shalt  say  this  w^ord  unto  them,  "  Let  mine  eyes  run  down  with  tears 
night  and  day,  and  let  them  not  cease;  for  the  virgin  daughter  of 
my  people  is  broken  with  a  great  breach,  with  a  very  grievous 
wound.  If  I  go  forth  into  the  field,  then  behold  the  slain  with  the 
sword!  and  if  I  enter  into  the  city,  then  behold  them  that  are  sick 
with  famine!  for  both  the  prophet  and  the  priest  go  about  in  the 
land  and  have  no  knowledge." 

Repentant  Israel. — Hast  thou  utterly  rejected  Judah?  hath 
thy  soul  loathed  Zion?  why  hast  thou  smitten  us,  and  there  is  no 
healing  for  us?  We  looked  for  peace,  but  no  good  came;  and  for  a 
time  of  healing,  and  behold  dismay!  We  acknowledge,  O  Lord,  our 
wickedness,  and  the  iniquity  of  our  fathers:  for  we  have  sinned 
against  thee.  Do  not  abhor  us,  for  thy  name's  sake;  do  not  disgrace 
the  throne  of  thy  glory:  remember,  break  not  thy  covenant  with  us. 
Are  there  any  among  the  vanities  of  the  heathen  that  can  cause 
rain?  or  can  the  heavens  give  showers?  art  not  thou  he,  O  Lord  our 
God?  therefore  we  will  wait  upon  thee;  for  thou  hast  made  all  these 
things. 

The  Lord  {to  the  Prophet). — Though  Moses  and  Samuel  stood 
before  me,  yet  my  mind  could  not  be  toward  this  people:  cast  them 
out  of  my  sight,  and  let  them  go  forth.  And  it  shall  come  to  pass, 
when  they  say  unto  thee,  Whither  shall  we  go  forth?  then  thou  shalt 
tell  them.  Thus  saith  the  Lord:  Such  as  are  for  death,  to  death;  and 
such  as  are  for  the  sword,  to  the  sword;  and  such  as  are  for  the 
famine,  to  the  famine;  and  such  as  are  for  captivity,  to  captivity. 
And  I  will  appoint  over  them  four  kinds,  saith  the  Lord:  the  sword 
to  slay,  and  the  dogs  to  tear,  and  the  fowls  of  the  heaven,  and  the 
beasts  of  the  earth,  to  devour  and  to  destroy.  And  I  will  cause  them 
to  be  tossed  to  and  fro  among  all  the  kingdoms  of  the  earth,  because 
of  Manasseh  the  son  of  Hezekiah  king  of  Judah,  for  that  which  he 
did  in  Jerusalem.  For  who  shall  have  pity  upon  thee,  O  Jerusalem? 
or  who  shall  bemoan  thee?  or  who  shall  turn  aside  to  ask  of  thy 
welfare?  Thou  hast  rejected  me,  saith  the  Lord,  thou  art  gone 
backward:  therefore  have  I  stretched  out  my  hand  against  thee, 
and  destroyed  thee;  I  am  weary  with  repenting.    And  I  have  fanned 

225 


Books  of  the  Prophets  -g> 

them  with  a  fan  in  the  gates  of  the  land;  I  have  bereaved  them  of 
children,  I  have  destroyed  my  people;  they  have  not  returned  from 
their  ways.  Their  widows  are  increased  to  me  above  the  sand  of  the 
seas:  I  have  brought  upon  them  against  the  mother  of  the  young 
men  a  spoiler  at  noonday:  I  have  caused  anguish  and  terrors  to  fall 
upon  her  suddenly.  She  that  hath  borne  seven  languisheth;  she 
hath  given  up  the  ghost;  her  sun  is  gone  down  while  it  was  yet  day; 
she  hath  been  ashamed  and  confounded:  and  the  residue  of  them 
will  I.  deliver  to  the  sword  before  their  enemies,  saith  the 
Lord. 

The  Prophet. — Woe  is  me,  my  mother,  that  thou  hast  borne  me 
a  man  of  strife  and  a  man  of  contention  to  the  whole  earth!  I  have 
not  lent  on  usury,  neither  have  men  lent  to  me  on  usury;  yet  every 
one  of  them  doth  curse  me. 

The  Lord  {to  the  Prophet). — Verily  I  will  strengthen  thee  for 
good;  verily  I  will  cause  the  enemy  to  make  supplication  unto  thee 
in  the  time  of  evil  and  in  the  time  of  affliction. 

The  Lord  {to  the  People). — Can  one  break  iron,  even  iron  from 
the  north,  and  brass?  Thy  substance  and  thy  treasures  will  I  give 
for  a  spoil  without  price,  and  that  for  all  thy  sins,  even  in  all  thy 
borders.  And  I  will  make  thee  to  serve  thine  enemies  in  a  land 
which  thou  knowest  not:  for  a  fire  is  kindled  in  mine  anger,  which 
shall  burn  upon  you. 

Repentant  Israel. — O  Lord,  thou  knowest:  remember  me,  and 
visit  me,  and  avenge  me  of  my  persecutors;  take  me  not  away  in  thy 
longsuffering :  know  that  for  thy  sake  I  have  suffered  reproach.  Thy 
words  were  found,  and  I  did  eat  them;  and  thy  words  were  unto  me 
a  joy  and  the  rejoicing  of  mine  heart:  for  I  am  called  by  thy  name, 
O  Lord  God  of  hosts.  I  sat  not  in  the  assembly  of  them  that  make 
merry,  nor  rejoiced:  I  sat  alone  because  of  thy  hand;  for  thou  hast 
filled  me  with  indignation.  Why  is  my  pain  perpetual,  and  my 
wound  incurable,  which  refuseth  to  be  healed?  wilt  thou  indeed  be 
unto  me  as  a  deceitful  brook,  as  waters  that  fail? 

The  Lord. — ^Therefore  thus  saith  the  Lord:  If  thou  return,  then 
will  I  bring  thee  again,  that  thou  mayest  stand  before  me;  and  if 
thou  take  forth  the  precious  from  the  vile,  thou  shalt  be  as  my 
mouth:  they  shall  return  unto  thee,  but  thou  shalt  not  return  unto 
them. 

226. 


§  Judah :  Jeremiah 

The  Battle  of  Carchemish 

Order  ye  the  buckler  and  shield,  and  draw  near  to  battle ; 
Harness  the  horses,  and  get  up,  ye  horsemen,  and  stand  forth  with 

your  helmets; 
Furbish  the  spears,  put  on  the  coats  of  mail. 

Wherefore  have  I  seen  it?  they  are  dismayed, 

And  are  turned  backward,  and  their  mighty  ones  are  beaten  down, 

And  are  fled  apace,  and  look  not  back. 

Terror  is  on  every  side,  saith  the  Lord, 

Let  not  the  swift  flee  away,  nor  the  mighty  man  escape: 

In  the  north  by  the  river  Euphrates  have  they  stumbled  and  fallen. 

Who  is  this  that  riseth  up  like  the  Nile, 

Whose  waters  toss  themselves  like  the  rivers? 

Egypt  riseth  up  like  the  Nile, 

And  his  waters  toss  themselves  like  the  rivers; 

And  he  saith,  I  will  rise  up,  I  will  cover  the  earth; 

I  will  destroy  the  city  and  the  inhabitants  thereof. 

Go  up,  ye  horses;  and  rage,  ye  chariots;  and  let  the  mighty  men 

go  forth: 
Cush  and  Put,  that  handle  the  shield; 
And  the  Ludim,  that  handle  and  bend  the  bow. 

For  that  day  is  a  day  of  the  Lord,  the  Lord  of  hosts, 

A  day  of  vengeance,  that  he  may  avenge  him  of  his  adver- 
saries: 

And  the  sword  shall  devour  and  be  satiate, 
And  shall  drink  its  fill  of  their  blood: 

For  the  Lord,  the  Lord  of  hosts,  hath  a  sacrifice 
In  the  north  country  by  the  river  Euphrates. 

Go  up  into  Gilead,  and  take  bahn,  O  virgin  daughter  of  Egypt: 
In  vain  dost  thou  use  many  medicines; 
There  is  no  healing  for  thee. 

227 


Books  of  the  Prophets  -g> 

The  nations  have  heard  of  thy  shame,  and  the  earth  is  full  of  thy 

cry: 
For  the  mighty  man  hath  stumbled  against  the  mighty, 
They  are  fallen  both  of  them  together. 


Sentences 

Thus  saith  the  Lord:  Let  not  the  wise  man  glory  in  his  wisdom, 
neither  let  the  mighty  man  glory  in  his  might,  let  not  the  rich  man 
glory  in  his  riches:  but  let  him  that  glorieth  glory  in  this,  that  he 
understandeth,  and  knoweth  me,  that  I  am  the  Lord  which  exercise 
lovingkindness,  judgement,  and  righteousness,  in  the  earth:  for 
in  these  things  I  delight,  saith  the  Lord. 

* 

Therefore,  behold,  the  days  come,  saith  the  Lord,  that  they  shall 
no  more  say.  As  the  Lord  liveth,  which  brought  up  the  children 
of  Israel  out  of  the  land  of  Egypt;  but.  As  the  Lord  liveth,  which 
brought  up  and  which  led  the  seed  of  the  house  of  Israel  out  of 
the  north  country,  and  from  all  the  countries  whither  I  had  driven 
them;  and  they  shall  dwell  in  their  own  land. 


The  New  Covenant 

Behold,  the  days  come,  saith  the  Lord,  that  I  will  make  a  new 
covenant  with  the  house  of  Israel,  and  with  the  house  of  Judah: 
not  according  to  the  covenant  that  I  made  with  their  fathers  in  the 
day  that  I  took  them  by  the  hand  to  bring  them  out  of  the  land 
of  Egypt;  which  my  covenant  they  brake,  although  I  was  an  hus- 
band unto  them,  saith  the  Lord.  But  this  is  the  covenant  that  I 
will  make  with  the  house  of  Israel  after  those  days,  saith  the  Lord  ; 
I  will  put  my  law  in  their  inward  parts,  and  in  their  heart  will  I 
write  it;  and  I  will  be  their  God,  and  they  shall  be  my  people:  and 
they  shall  teach  no  more  every  man  his  neighbour,  and  every  man 
his  brother,  saying.  Know  the  Lord:  for  they  shall  all  know  me, 
from  the  least  of  them  unto  the  greatest  of  them,  saith  the  Lord: 
for  I  will  forgive  their  iniquity,  and  their  sin  will  I  remember  no 
more. 

228 


BOOK  OF  DANIEL 

This  book,  as  it  has  come  down  to  us,  is  made  up  of  two  very 
different  parts.  An  introduction  relates  how  Daniel  and  three 
others — "of  the  seed  royal  and  of  the  nobles;  youths  in  whom 
was  no  blemish,  but  well  favoured,  and  skilful  in  all  wisdom,  and 
cunning  in  knowledge,  and  understanding  science,  and  such  as 
had  ability  to  stand  in  the  king's  palace" — are  among  the  Judean 
captives  carried  to  Babylon;  they  rise  to  the  highest  positions  in 
the  government  of  the  country.  This  is  followed  by  a  succession 
of  Stories,  magnificently  told,  which  present  these  men  by  their 
wisdom  and  their  characters  revealing  their  God  as  supreme  over 
the  gods  of  the  nations.  Then  the  character  of  the  book  changes 
to  Vision  Prophecies,  which  in  mystical  and  obscure  language 
seem  to  fore-shadow  mutations  in  world  history. 

The  essential  part  of  the  book  has  already  appeared  in  the 
Outline  of  Old  Testament  History,  among  the  Stories  of  the 
Captivity.     (Above,  pp.  112-22.) 


229 


BOOK  OF  EZEKIEL 

Ezekiel  was  a  priest,  who  with  a  band  of  Judean  captives  was 
carried  away  by  the  Chaldean  army  into  the  far  east.  The  cap- 
tives were  settled  as  a  colony  at  Telabib,  near  the  River  Chebar — 
probably  a  tributary  of  the  Euphrates.  The  impression  in  the 
Book  of  Ezekiel  is  that  they  were,  at  all  events  in  religious  matters, 
a  self-governing  community,  under  direction  of  "elders  of  Israel." 
To  this  community  Ezekiel  ministered  as  prophet  for  some  twelve 
years  before  the  fall  of  Jerusalem  and  for  an  indefinite  period  after. 
It  thus  is  clear  that  the  position  of  Ezekiel  is  very  different  from 
that  of  the  other  prophets,  who  ministered  to  Judah  and  Jeru- 
salem in  the  home  land.  And  the  spirit  of  the  book  reveals  change 
and  development  in  the  conception  of  prophecy  itself.  We  may 
perhaps  express  this  as  the  Transition  of  the  Ancient  Prophet  into 
the  Modern  Pastor. 

The  new  aspects  of  the  prophetic  office  will  be  most  clearly 
grasped  if  we  study  carefully  the  Call  of  Ezekiel.  In  contrast 
with  the  simple  incidents  which  constituted  the  call  to  the  ministry 
of  Isaiah  and  Jeremiah  we  here  have  an  elaborate  experience,  the 
narration  of  which  covers  several  chapters  of  the  book.  It  is  ac- 
companied throughout  by  a  supernatural  blaze  of  glory,  described 
in  mystic  and  highly  symbolic  language;  the  manifestation  of 
Divine  presence  overwhelms  Ezekiel,  casting  him  into  trances, 
and  bearing  him  by  invisible  forces  from  place  to  place.  Three 
times  the  movement  of  this  theophany  pauses,  and  in  each  case 
a  word  of  commission  is  given  to  the  prophet.  The  first  time 
Ezekiel  recovers  from  the  shock  of  contact  with  Deity,  this  is 
the  command  he  receives: 

And  he  said  unto  me.  Son  of  man,  go,  get  thee  unto  the  house 
of  Israel,  and  speak  with  my  words  unto  them.  For  thou  art 
not  sent  to  a  people  of  a  strange  speech  and  of  an  hard  language, 
but  to  the  house  of  Israel;  not  to  many  peoples  of  a  strange 


<g-The  Captivity:  Ezekiel 

speech  and  of  an  hard  language,  whose  words  thou  canst  not 
understand.  Surely,  if  I  sent  thee  to  them,  they  would  hearken 
unto  thee.  But  the  house  of  Israel  will  not  hearken  unto  thee; 
for  they  will  not  hearken  unto  me:  for  all  the  house  of  Israel 
are  of  an  hard  forehead  and  of  a  stiff  heart.  Behold,  I  have 
made  thy  face  hard  against  their  faces,  and  thy  forehead  hard 
against  their  foreheads.  As  an  adamant  harder  than  flint 
have  I  made  thy  forehead:  fear  them  not,  neither  be  dismayed 
at  their  looks,  though  they  be  a  rebellious  house. 

So  far  there  is  nothing  unusual  in  the  call  of  a  prophet:  Ezekiel 
is  made  a  ''mouthpiece  of  God"  to  the  Nation  of  Israel.  But  the 
supernatural  movement  continues,  and  Ezekiel  awakes  from  a 
long  trance  to  be  commissioned  with  new  duties. 

Son  of  man,  I  have  made  thee  a  Watchman  unto  the  house 
of  Israel :  therefore  hear  the  word  at  my  mouth,  and  give  them 
warning  from  me.  When  I  say  unto  the  wicked.  Thou  shalt 
surely  die;  and  thou  givest  him  not  warning,  nor  speakest  to 
warn  the  wicked  from  his  wicked  way,  to  save  his  life;  the 
same  wicked  man  shall  die  in  his  iniquity;  but  his  blood  will 
I  require  at  thine  hand.  Yet  if  thou  warn  the  wicked,  and 
he  turn  not  from  his  wickedness,  nor  from  his  wicked  way,  he 
shall  die  in  his  iniquity;  but  thou  hast  delivered  thy  soul. 
Again,  when  a  righteous  man  doth  turn  from  his  righteous- 
ness, and  commit  iniquity,  and  I  lay  a  stumblingblock  before 
him,  he  shall  die:  because  thou  hast  not  given  him  warning, 
he  shall  die  in  his  sin,  and  his  righteous  deeds  which  he  hath 
done  shall  not  be  remembered;  but  his  blood  will  I  require 
at  thine  hand.  Nevertheless  if  thou  warn  the  righteous  man, 
that  the  righteous  sin  not,  and  he  doth  not  sin,  he  shall  surely 
live,  because  he  took  warning;  and  thou  hast  delivered  thy 
soul. 

The  passage  suggests  the  epoch  in  all  history  of  religion  when 
to  the  sense  of  national  is  added  the  sense  of  personal  religion. 
Traditionally,  the  prophet  is  a  political  force,  the  rallying  point 
of  spiritual  opposition  to  secular  kings.    The  imagery  of  the  Watch- 

231 


Books  of  the  Prophets  § 

man  is  often  used  in  this  sense,  presenting  a  prophet  as  a  sentinel 
on  the  borders  of  the  holy  land,  warning  the  nation  against  dangers 
from  outside.  Here  the  same  imagery  brings  home  to  Ezekiel  his 
attitude  to  the  individual  souls  of  those  who  are  around  him.  But 
there  is  further  supernatural  movement  and  shock,  and  then  a 
third  word  of  command. 

Go,  shut  thyself  within  thine  house.  But  thou,  son  of  man, 
behold,  they  shall  lay  bands  upon  thee,  and  shall  bind  thee 
with  them,  and  thou  shalt  not  go  out  among  them:  and  I  will 
make  thy  tongue  cleave  to  the  roof  of  thy  mouth,  that  thou 
shalt  be  dumb,  and  shalt  not  be  to  them  a  reprover:  for  they 
are  a  rebellious  house.  But  when  I  speak  with  thee,  I  will 
open  thy  mouth,  and  thou  shalt  say  unto  them.  Thus  saith 
the  Lord  God.  He  that  heareth,  let  him  hear;  and  he  that 
forbeareth,  let  him  forbear:  for  they  are  a  rebellious  house. 

This  important  passage  is  often  misunderstood.  The  "dumb- 
ness" of  Ezekiel,  and  the  "opening  of  the  mouth,"  are  interpreted 
as  if  they  described  two  stages  in  the  life  work  of  Ezekiel.  This  is 
not  borne  out  by  the  facts  of  the  book;  on  the  contrary,  the  "dumb- 
ness" and  the  "opening  of  the  mouth"  are  to  apply  to  every  utter- 
ance of  this  prophet.  Moreover,  such  interpretation  ignores  what 
is  the  essential  point  in  this  third  address  to  Ezekiel:  "Go,  shut 
thyself  within  thine  house  .  .  .  they  shall  lay  bands  upon  thee, 
and  shall  bind  thee  with  them,  and  thou  shalt  not  go  out  among 
them."  Here  we  have  a  reversal  of  all  that  has  been  traditionally 
associated  with  the  prophetic  function.  The  prophet  has  been  an 
"agitator,"  going  to  and  fro  among  the  people,  being  instant  in  sea- 
son and  out  of  season.  Ezekiel,  on  the  contrary,  is  to  shut  himself 
in  his  house:  he  is  not  to  go  to  the  people,  but  the  people  are  to 
come  to  him.  And  as  a  matter  of  fact,  throughout  the  book  Ezekiel 
is  never  seen  ministering  except  in  his  house;  inquiring  elders  sit 
before  him,  waiting  through  the  period  of  "dumbness,"  until  the 
"opening  of  the  mouth"  gives  the  expectant  audience  the  inspired 
word  at  the  very  moment  of  inspiration.  There  is  approach  here 
to  modern  conceptions  of  a  religious  service:  the  appointed  place, 
the  expectant  congregation,  the  patient  attention  to  an  inspired 

232 


<§^  The  Captivity :  Ezekiel 

utterance.  Certain  passages  in  the  Book  of  Ezekiel  even  imply 
daily  services  of  this  type.  When  with  all  this  is  combined  the 
direct  command  to  the  prophet  to  feel  himself  responsible  for  the 
individual  lives  that  are  around  him,  we  can  see  how  the  ancient 
prophet  of  Israel  has  become  a  pastor  with  a  cure  of  souls. 

From  what  has  been  said  of  Ezekiel  it  will  be  natural  to  expect 
that  his  ministry  will  fall  into  two  very  different  parts,  the  period 
before  and  after  the  fall  of  Jerusalem.  In  the  arrangement  of  the 
book  as  it  has  come  down  to  us  these  two  parts  are  separated  by  a 
series  of  Doom  Prophecies;  Dooms  of  foreign  nations,  like  the 
Dooms  in  other  prophetic  books.  There  is,  however,  one  distinctive 
note.  In  the  preceding  chapter  of  this  work  I  have  dealt  at  length 
with  what  is  the  special  characteristic  of  Ezekiel,  the  dumb  show 
which  preludes  and  serves  as  text  for  his  discourses.  It  is 
obvious  that  in  addresses  to  foreign  nations  this  dumb  show  is 
impracticable.  Its  place  is  supplied,  in  the  Doom  Prophecies,  by 
a  literary  device — that  of  sustained  imagery.  In  each  case  some 
poetic  image,  appropriate  to  the  occasion,  is  reiterated  throughout 
the  discourse,  binding  it  into  a  unity,  and  affecting  the  imagination 
of  the  reader  as  dumb  show  would  affect  a  present  audience.  To 
take  a  particular  example.  In  the  external  world  of  the  prophetic 
age  no  single  city  was  more  prominent  than  Tyre,  the  great  centre 
of  mercantile  activity,  '^  whose  merchants  were  princes,  whose 
traffickers  the  honourable  of  the  earth."  Ezekiel  gives  us  no  less 
than  three  Dooms  of  Tyre.  The  most  celebrated  of  these  is  unified 
by  the  sustained  image  of  a  merchant  ship — its  decking,  its  load- 
ing, its  terrible  destruction — such  as  suggests  a  title  for  the  proph- 
ecy: The  Wreck  of  the  Goodly  Ship  Tyre.  It  is  given  in  full 
below.  Besides  its  literary  and  spiritual  interest  this  prophecy 
has  historic  importance,  as  the  classic  source  for  our  knowledge 
of  the  mercantile  geography  of  antiquity. 

In  the  twelve  years'  ministry  of  Ezekiel  before  the  fall  of  Jeru- 
salem one  idea  is  dominant  over  all  others.  It  is  the  prophet's 
never  ceasing  effort  to  overcome  the  fixed  idea  in  those  around  him 
that  Jerusalem  is  impregnable.  We  are  reminded  of  Micah  and 
Jeremiah  in  the  home  land,  and  their  unceasing  war  against  the 
false  confidence  of  the  "Chosen  People"  that  they  can  never  be 
overthrown.    Here  is  the  great  field  for  what  has  been  described 

233 


Books  of  the  Prophets  -g> 

at  length  in  the  previous  part  of  this  work — the  dumb  show  with 
which  Ezekiel  introduces  his  discourses.  In  the  Hght  of  this  situ- 
ation we  understand  the  symbolism  of  the  Mimic  Siege,  some  frag- 
ment of  which  (we  have  seen)  served  as  text  for  four  hundred 
successive  daily  discourses.  Similar  dumb  show,  extended  to  a 
greater  or  less  degree,  seems  to  introduce  other  discourses  of 
Ezekiel.  The  prophet  eats  "bread  of  trembling"  when  he  is  about 
to  touch  upon  the  panic  of  the  besieged;  more  elaborately  upon 
another  occasion,  when  the  same  topic  is  to  be  taken  up,  he  is  seen 
bringing  out  household  stuff  for  removing,  and  then,  as  if  in  a 
sudden  accession  of  panic,  moving  with  his  face  covered  as  if  to 
suggest  a  sudden  escape  by  night.  Sometimes  the  emblem  text 
is  a  gesture  again  and  again  reiterated:  the  prophet  is  to  smite 
with  his  hands,  stamp  with  his  foot,  set  his  face  to  the  south.  Or 
we  have  audible  instead  of  visible  emblems:  reiteration  throughout 
a  discourse  of  such  panic  words  as  "It  cometh!"  "The  end  is 
come!"  Sometimes  a  proverb,  or  narrated  parable,  makes  the 
emblem  text.  In  one  case  the  expectant  attitude  of  the  audience 
is  made  into  an  emblem.  One  of  Ezekiel's  emblem  topics  is  spe- 
cially appealing.  Just  before  the  fall  of  Jerusalem  the  prophet's 
wife  suddenly  dies.  The  prophet's  whole  demeanour  in  this  bereave- 
ment is  made  symbolic:  though  the  "desire  of  his  eyes"  is  taken 
away  at  a  stroke,  he  is  to  mourn  only  in  silence,  for  so  the  people, 
when  the  city  of  their  desire  is  fallen,  will  have  no  heart  to  weep, 
but  "ye  shall  pine  away  in  your  iniquities,  and  moan  one  toward 
another." 

In  this  part  of  the  book  of  Ezekiel  there  is  much  that  comes  as 
strange  to  the  modern  mind.  Indeed,  we  may  have  difficulty  in 
even  understanding  what  we  read,  until  we  bring  ourselves  to 
realize  that  we  have,  in  Ezekiel,  an  artist  of  consummate  histrionic 
powers — one  of  the  world's  great  actors.  More  than  once  we  find, 
in  the  course  of  the  dumb  show,  excited  interruptions  from  the 
audience  before  the  prophet,  who  are  impatient  to  learn  the  signifi- 
cance of  what  is  being  emblematically  portrayed.  If  this  sug- 
gestion startles  any  reader,  he  should  note  an  interesting  passage 
which  gives  direct  evidence  that,  before  the  shock  of  the  city's 
fall,  the  fellow  captives  of  Ezekiel  are  inclined  to  look  upon  him  as 
a  histrionic  artist,  rather  than  a  mouthpiece  of  Divine  judgment. 

234 


<g-The  Captivity:  Ezekiel 

And  as  for  thee,  son  of  man,  the  children  of  thy  people  talk 
of  thee  by  the  walls  and  in  the  doors  of  the  houses,  and  speak 
one  to  another,  every  one  to  his  brother,  saying.  Come,  I 
pray  you,  and  hear  what  is  the  word  that  cometh  forth  from 
the  Lord.  And  they  come  unto  thee  as  the  people  cometh, 
and  they  sit  before  thee  as  my  people,  and  they  hear  thy  words, 
but  do  them  not:  for  with  their  mouth  they  shew  much  love, 
but  their  heart  goeth  after  their  gain.  And,  lo,  thou  art  unto 
them  as  a  very  lovely  song  of  one  that  hath  a  pleasant  voice, 
and  can  play  well  on  an  instrument:  for  they  hear  thy  words, 
but  they  do  them  not.  And  when  this  cometh  to  pass,  (behold, 
it  cometh,)  then  shall  they  know  that  a  prophet  hath  been 
among  them. 

While  the  chief  feature  in  this  earlier  ministry  of  Ezekiel  is  this 
struggle  to  overcome  the  political  incredulity  of  the  people,  the 
other  side  of  his  prophetic  commission,  his  responsibihty  for  in- 
dividual souls,  is  not  neglected.  In  the  utterances  of  Ezekiel 
given  below  is  a  discourse  founded  on  a  proverb  text: 

The  fathers  have  eaten  sour  grapes. 
And  the  children's  teeth  are  set  on  edge. 

It  is  one  of  the  strongest  and  most  telling  of  Ezekiel's  prophecies, 
a  reiteration  of  one  single  thought:  how  that  the  son  shall  not  bear 
the  iniquity  of  his  father,  but  the  soul  that  sinneth,  it  shall 
die. 

When  the  impossible  has  happened,  and  the  impregnable  city  of 
Jehovah  has  fallen,  then  the  spirit  of  Ezekiel's  writing  is  wholly 
reversed.  He  has  no  longer  to  fight  against  obstinate  incredulity; 
he  must  guard  his  people  from  spiritual  self-despair. 

Thus  ye  speak,  saying.  Our  transgressions  and  our  sins  are 
upon  us,  and  we  pine  away  in  them;  how  then  should  we 
live? 

Comforting  words  of  renewal  and  restoration  are  poured  forth. 
And  the  restoration  is  to  be  material  as  well  as  spiritual;  some  of  the 

235 


Books  of  the  Prophets  § 

best  known  passages  in  Ezekiel's  writing  are  descriptions  of  the 
renovated   land. 

Thus  saith  the  Lord  God:  In  the  day  that  I  cleanse  you  from 
all  your  iniquities,  I  will  cause  the  cities  to  be  inhabited,  and 
the  waste  places  shall  be  builded.  And  the  land  that  was 
desolate  shall  be  tilled,  whereas  it  was  a  desolation  in  the 
sight  of  all  that  passed  by.  And  they  shall  say,  This  land  that 
was  desolate  is  become  like  the  garden  of  Eden;  and  the  waste 
and  desolate  and  ruined  cities  are  fenced  and  inhabited.  Then 
the  nations  that  are  left  round  about  you  shall  know  that  I  the 
Lord  have  builded  the  ruined  places,  and  planted  that  which 
was  desolate:  I  the  Lord  have  spoken  it,  and  I  will  do  it. 

Among  the  discourses  of  this  period  are  two,  given  below,  the 
imagery  of  which  has  entered  into  the  very  heart  of  modern  religious 
thought.  One  of  these  presents,  in  language  of  exquisite  tenderness, 
God's  people  as  the  "sheep"  of  his  pasture,  united  again  under  a 
Divine  Shepherd.  The  other  contains  the  thought  of  the  Valley 
of  Dry  Bones,  upon  which  the  Breath  of  God  is  breathed,  and  the 
dry  bones  attain  life  as  an  exceeding  great  army. 

The  close  of  the  Book  of  Ezekiel  is  remarkable.  In  the  earlier 
part  there  had  been  a  Vision  of  Jerusalem  in  her  Pollutions:  this  is 
balanced  in  the  latter  part  by  an  elaborate  Vision  of  Jerusalem  in 
her  Glory,  which  brings  the  whole  book  to  a  climax.  But  the  glory 
depicted  is  different  from  what  we  might  have  expected.  It  has 
no  resemblance  to  the  idyllic  Mountain  of  the  Lord  in  Isaiah.  Nor 
is  it  such  a  spiritual  Utopia  as  the  modern  world  might  figure. 
Ezekiel  was  a  priest  before  he  was  a  prophet;  his  priestly  training 
affects  his  ideals  of  perfection.  The  long  discourse  reads  Uke  an 
architectural  survey  of  a  perfectly  organized  land.  It  is  written  in 
the  spirit  of  the  documentary  specifications  of  the  Temple  and  its 
service  which  make  appendices  to  the  historical  books;  the  bound- 
aries of  the  Tribes  are  exactly  laid  down.  But  it  is  a  Holy  Land  for 
the  habitation  of  God.  And  at  least  one  detail  of  the  description 
has  furnished  an  image  dear  to  the  heart  of  modern  religion:  where 
out  of  the  sanctuary  are  seen  issuing  waters  that  run  with  purifying 
flow  through  the  city,  and  by  the  banks  of  these  streams  are  trees, 
with  leaves  for  the  heaUng  of  the  nations. 

236 


<§-The  Captivity:  Ezekiel 

SELECTIONS  FROM  EZEKIEL 

*n:*  Two  discourses  of  Ezekiel  have  appeared  in  the  previous  chapter: 
the  Mimic  Siege  (page  164)  and  the  Sword  of  the  Lord  (page  i6y). 

The  Proverb  of  Sour  Grapes 

The  word  of  the  Lord  came  unto  me  again,  saying,  What  mean 
ye,  that  ye  use  this  proverb  concerning  the  land  of  Israel,  saying, 

The  fathers  have  eaten  sour  grapes. 
And  the  children's  teeth  are  set  on  edge? 

As  I  live,  saith  the  Lord  God,  ye  shall  not  have  occasion  any  more 
to  use  this  proverb  in  Israel.  Behold,  all  souls  are  mine;  as  the  soul 
of  the  father,  so  also  the  soul  of  the  son  is  mine.  The  soul  that 
sinneth,  it  shall  die:  the  son  shall  not  bear  the  iniquity  of  the  father, 
neither  shall  the  father  bear  the  iniquity  of  the  son;  the  righteous- 
ness of  the  righteous  shall  be  upon  him,  and  the  wickedness  of  the 
wicked  shall  be  upon  him.  But  if  the  wicked  turn  from  all  his  sins 
that  he  hath  committed,  and  keep  all  my  statutes,  and  do  that 
which  is  lawful  and  right,  he  shall  surely  live,  he  shall  not  die. 
None  of  his  transgressions  that  he  hath  committed  shall  be  remem- 
bered against  him:  in  his  righteousness  that  he  hath  done  he  shall 
live.  Have  I  any  pleasure  in  the  death  of  the  wicked?  saith  the 
Lord  God  :  and  not  rather  that  he  should  return  from  his  way,  and 
live?  But  when  the  righteous  turneth  away  from  his  righeousness, 
and  committeth  iniquity,  and  doeth  according  to  all  the  abomina- 
tions that  the  wicked  man  doeth,  shall  he  live?  None  of  his  right- 
eous deeds  that  he  hath  done  shall  be  remembered:  in  his  trespass 
that  he  hath  trespassed,  and  in  his  sin  that  he  hath  sinned,  in  them 
shall  he  die. 

Yet  ye  say,  The  way  of  the  Lord  is  not  equal.  Hear  now,  O 
house  of  Israel:  Is  not  my  way  equal?  are  not  your  ways  unequal? 
When  the  righteous  man  turneth  away  from  his  righteousness,  and 
committeth  iniquity,  and  dieth  therein;  in  his  iniquity  that  he  hath 
done  shall  he  die.  Again,  when  the  wicked  man  turneth  away  from 
his  wickedness  that  he  hath  committed,  and  doeth  that  which  is 
lawful  and  right,  he  shall  save  his  soul  alive.    Because  he  consider- 

237 


Books  of  the  Prophets  § 

eth,  and  turneth  away  from  all  his  transgressions  that  he  hath 
committed,  he  shall  surely  live,  he  shall  not  die.  Yet  saith  the  house 
of  Israel,  The  way  of  the  Lord  is  not  equal.  O  house  of  Israel,  are 
not  my  ways  equal?  are  not  your  ways  unequal?  Therefore  I  will 
judge  you,  O  house  of  Israel,  every  one  according  to  his  ways,  saith 
the  Lord  God.  Return  ye,  and  turn  yourselves  from  all  your 
transgressions;  so  iniquity  shall  not  be  your  ruin.  Cast  away  from 
you  all  your  transgressions,  wherein  ye  have  transgressed;  and 
make  you  a  new  heart  and  a  new  spirit:  for  why  will  ye  die,  O  house 
of  Israel?  For  I  have  no  pleasure  in  the  death  of  him  that  dieth, 
saith  the  Lord  God:  wherefore  turn  yourselves,  and  live. 

Wreck  of  the  Goodly  Ship  Tyre 

The  word  of  the  Lord  came  again  unto  me,  saying,  And  thou,  son 
of  man,  take  up  a  lamentation  for  Tyre;  and  say  unto  Tyre,  O  thou 
that  dwellest  at  the  entry  of  the  sea,  which  art  the  merchant  of  the 
peoples  unto  many  isles,  thus  saith  the  Lord  God:  Thou,  O  Tyre, 
hast  said,  I  am  perfect  in  beauty.  Thy  borders  are  in  the  heart  of 
the  seas,  thy  builders  have  perfected  thy  beauty.  They  have  made 
all  thy  planks  of  fir  trees  from  Senir:  they  have  taken  cedars  from 
Lebanon  to  make  a  mast  for  thee.  Of  the  oaks  of  Bashan  have  they 
made  thine  oars;  they  have  made  thy  benches  of  ivory  inlaid  in  box- 
wood, from  the  isles  of  Kittim.  Of  fine  linen  with  broidered  work 
from  Egypt  was  thy  sail,  that  it  might  be  to  thee  for  an  ensign;  blue 
and  purple  from  the  isles  of  Elishah  was  thine  awning.  The  inhabi- 
tants of  Zidon  and  Arvad  were  thy  rowers:  thy  wise  men,  O  Tyre, 
were  in  thee,  they  were  thy  pilots.  The  ancients  of  Gebal  and  the 
wise  men  thereof  were  in  thee  thy  calkers:  all  the  ships  of  the  sea  with 
their  mariners  were  in  thee  to  occupy  thy  merchandise.  Persia  and 
Lud  and  Put  were  in  thine  army,  thy  men  of  war:  they  hanged  the 
shield  and  helmet  in  thee;  they  set  forth  thy  comeliness.  The  men 
of  Arvad  with  thine  army  were  upon  thy  walls  round  about,  and 
the  Gammadim  were  in  thy  towers:  they  hanged  their  shields  upon 
thy  walls  round  about;  they  have  perfected  thy  beauty.  Tarshish 
was  thy  merchant  by  reason  of  the  multitude  of  all  kinds  of  riches; 
with  silver,  iron,  tin,  and  lead,  they  traded  for  thy  wares.  Javan, 
Tubal,  and  Meshech,  they  were  thy  trafl&ckers:  they  traded  the 

238 


§The  Captivity:  Ezekiel 

persons  of  men  and  vessels  of  brass  for  thy  merchandise.  They 
of  the  house  of  Togarmah  traded  for  thy  wares  with  horses  and 
war-horses  and  mules.  The  men  of  Dedan  were  thy  trafhckers: 
many  isles  were  the  mart  of  thine  hand:  they  brought  thee  in 
exchange  horns  of  ivory  and  ebony.  Syria  was  thy  merchant  by 
reason  of  the  multitude  of  thy  handyworks:  they  traded  for  thy 
wares  with  emeralds,  purple,  and  broidered  work,  and  fine  linen, 
and  coral,  and  rubies.  Judah,  and  the  land  of  Israel,  they 
were  thy  traffickers:  they  traded  for  thy  merchandise  wheat  of 
Minnith,  and  pannag,  and  honey,  and  oil,  and  balm.  Damascus 
was  thy  merchant  for  the  multitude  of  thy  handyworks,  by  reason 
of  the  multitude  of  all  kinds  of  riches;  with  the  wine  of  Helbon,  and 
white  wool.  Vedan  and  Javan  traded  with  yarn  for  thy  wares: 
bright  iron,  cassia,  and  calamus,  were  among  thy  merchandise. 
Dedan  was  thy  trafficker  in  precious  cloths  for  riding.  Arabia,  and 
all  the  princes  of  Kedar,  they  were  the  merchants  of  thy  hand;  in 
lambs,  and  rams,  and  goats,  in  these  were  they  thy  merchants. 
The  traffickers  of  Sheba  and  Raamah,  they  were  thy  traffickers: 
they  traded  for  thy  wares  with  chief  of  all  spices,  and  with  all 
precious  stones,  and  gold.  Haran  and  Canneh  and  Eden,  the  traf- 
fickers of  Sheba,  Asshur  and  Chilmad,  were  thy  traffickers.  These 
were  thy  traffickers  in  choice  wares,  in  wrappings  of  blue  and 
broidered  work,  and  in  chests  of  rich  apparel,  bound  with  cords  and 
made  of  cedar,  among  thy  merchandise.  The  ships  of  Tarshish  were 
thy  caravans  for  thy  merchandise:  and  thou  wast  replenished,  and 
made  very  glorious  in  the  heart  of  the  seas. 

Thy  rowers  have  brought  thee  into  great  waters:  the  east  wind 
hath  broken  thee  in  the  heart  of  the  seas.  Thy  riches,  and  thy 
wares,  thy  merchandise,  thy  mariners,  and  thy  pilots,  thy  calkers, 
and  the  occupiers  of  thy  merchandise,  and  all  thy  men  of  war,  that 
are  in  thee,  with  all  thy  company  which  is  in  the  midst  of  thee, 
shall  fall  into  the  heart  of  the  seas  in  the  day  of  thy  ruin.  At  the 
sound  of  the  cry  of  thy  pilots  the  suburbs  shall  shake.  And  all  that 
handle  the  oar,  the  mariners,  and  all  the  pilots  of  the  sea,  shall  come 
down  from  their  ships,  they  shall  stand  upon  the  land,  and  shall 
cause  their  voice  to  be  heard  over  thee,  and  shall  cry  bitterly,  and 
shall  cast  up  dust  upon  their  heads,  they  shall  wallow  themselves 
in  the  ashes:  and  they  shall  make  themselves  bald  for  thee,  and 

239 


Books  of  the  Prophets  -@> 

gird  them  with  sackcloth,  and  they  shall  weep  for  thee  in  bitterness 
of  soul  with  bitter  mourning.  And  in  their  wailing  they  shall  take  up 
a  lamentation  for  thee,  and  lament  over  thee,  saying, '  Who  is  there 
like  Tyre,  like  her  that  is  brought  to  silence  in  the  midst  of  the  sea?  ' 
Wlien  thy  wares  went  forth  out  of  the  seas,  thou  filledst  many  peo- 
ples; thou  didst  enrich  the  kings  of  the  earth  with  the  multitude  of 
thy  riches  and  of  thy  merchandise.  In  the  time  that  thou  wast 
broken  by  the  seas  in  the  depths  of  the  waters,  thy  merchandise 
and  all  thy  company  did  fall  in  the  midst  of  thee.  All  the  inhabi- 
tants of  the  isles  are  astonished  at  thee,  and  their  kings  are  horribly 
afraid,  they  are  troubled  in  their  countenance.  The  merchants 
among  the  peoples  hiss  at  thee;  thou  art  become  a  terror,  and  thou 
shalt  never  be  any  more. 

The  Shepherds  of  Israel  and  the  Divine  Shepherd 

And  the  word  of  the  Lord  came  unto  me,  saying.  Son  of  man, 
prophesy  against  the  shepherds  of  Israel,  prophesy,  and  say  unto 
them,  even  to  the  shepherds.  Thus  saith  the  Lord  God:  Woe  unto 
the  shepherds  of  Israel  that  do  feed  themselves!  should  not  the 
shepherds  feed  the  sheep?  Ye  eat  the  fat,  and  ye  clothe  you  with 
the  wool,  ye  kill  the  fatlings;  but  ye  feed  not  the  sheep.  The  dis- 
eased have  ye  not  strengthened,  neither  have  ye  healed  that  which 
was  sick,  neither  have  ye  bound  up  that  which  was  broken,  neither 
have  ye  brought  again  that  which  was  dri\'en  away,  neither  have 
ye  sought  that  which  was  lost;  but  with  force  and  with  rigour  have 
ye  ruled  over  them.  And  they  were  scattered,  because  there  was 
no  shepherd:  and  they  became  meat  to  all  the  beasts  of  the  field,  and 
were  scattered.  IVIy  sheep  wandered  through  all  the  mountains, 
and  upon  every  high  hill:  yea,  my  sheep  were  scattered  upon  all 
the  face  of  the  earth;  and  there  was  none  that  did  search  or  seek 
after  them.  Therefore,  ye  shepherds,  hear  the  word  of  the  Lord: 
As  I  live,  saith  the  Lord  God,  surely  forasmuch  as  my  sheep  be- 
came a  prey,  and  my  sheep  became  meat  to  all  the  beasts  of  the 
field,  because  there  was  no  shepherd,  neither  did  my  shepherd 
search  for  my  sheep,  but  the  shepherds  fed  themselves,  and  fed 
not  my  sheep;  therefore,  ye  shepherds,  hear  the  word  of  the  Lord; 
Thus  saith  the  Lord  God:  Behold,  I  am  against  the  shepherds; 

240 


<§-The  Captivity:  Ezekiel 

and  I  will  require  my  sheep  at  their  hand,  and  cause  them  to  cease 
from  feeding  the  sheep;  neither  shall  the  shepherds  feed  themselves 
any  more;  and  I  will  deliver  my  sheep  from  their  mouth,  that  they 
may  not  be  meat  for  them.  For  thus  saith  the  Lord  God:  Behold, 
I  myself,  even  I,  will  search  for  my  sheep,  and  will  seek  them  out. 
As  a  shepherd  seeketh  out  his  flock  in  the  day  that  he  is  among 
his  sheep  that  are  scattered  abroad,  so  will  I  seek  out  my  sheep; 
and  I  will  deliver  them  out  of  all  places  whither  they  have  been 
scattered  in  the  cloudy  and  dark  day.  And  I  will  bring  them  out 
from  the  peoples,  and  gather  them  from  the  countries,  and  will 
bring  them  into  their  own  land;  and  I  will  feed  them  upon  the 
mountains  of  Israel,  by  the  watercourses,  and  in  all  the  inhabited 
places  of  the  country.  I  will  feed  them  with  good  pasture,  and 
upon  the  mountains  of  the  height  of  Israel  shall  their  fold  be: 
there  shall  they  lie  down  in  a  good  fold,  and  on  fat  pasture  shall 
they  feed  upon  the  mountains  of  Israel.  I  myself  will  feed  my 
sheep,  and  I  will  cause  them  to  lie  down,  saith  the  Lord  God.  I 
will  seek  that  which  was  lost,  and  will  bring  again  that  which  was 
driven  away,  and  will  bind  up  that  which  was  broken,  and  will 
strengthen  that  which  was  sick:  and  the  fat  and  the  strong  I  will 
destroy;  I  will  feed  them  in  judgement.  And  as  for  you,  O  my  flock, 
thus  saith  the  Lord  God:  Behold,  I  judge  between  cattle  and 
cattle,  as  well  the  rams  as  the  he-goats.  Seemeth  it  a  small  thing 
unto  you  to  have  fed  upon  the  good  pasture,  but  ye  must  tread 
down  with  your  feet  the  residue  of  your  pasture?  and  to  have 
drunk  of  the  clear  waters,  but  ye  must  foul  the  residue  with  your 
feet?  And  as  for  my  sheep,  they  eat  that  which  ye  have  trodden 
with  your  feet,  and  they  drink  that  which  ye  have  fouled  with  your 
feet. 

Therefore  thus  saith  the  Lord  God  unto  them:  Behold,  I,  even  I, 
will  judge  between  the  fat  cattle  and  the  lean  cattle.  Because  ye 
thrust  with  side  and  with  shoulder,  and  push  all  the  diseased  with 
your  horns,  till  ye  have  scattered  them  abroad;  therefore  will  I 
save  my  flock,  and  they  shall  no  more  be  a  prey;  and  I  will  judge 
between  cattle  and  cattle.  And  I  will  set  up  one  shepherd  over 
them,  and  he  shall  feed  them,  even  my  servant  David;  he  shall 
feed  them,  and  he  shall  be  their  shepherd.  And  I  the  Lord  will 
be  their  God,  and  my  servant  David  prince  among  them;  I  the 

241 


Books  of  the  Prophets  -g> 

Lord  have  spoken  it.  And  I  will  make  with  them  a  covenant  of 
peace,  and  will  cause  evil  beasts  to  cease  out  of  the  land:  and  they 
shall  dwell  securely  in  the  wilderness,  and  sleep  in  the  woods.  And 
I  will  make  them  and  the  places  round  about  my  hill  a  blessing; 
and  I  will  cause  the  shower  to  come  down  in  its  season;  there  shall 
be  showers  of  blessing.  And  the  tree  of  the  field  shall  yield  its 
fruit,  and  the  earth  shall  yield  her  increase,  and  they  shall  be  secure 
in  their  land;  and  they  shall  know  that  I  am  the  Lord,  when  I  have 
broken  the  bars  of  their  yoke,  and  have  delivered  them  out  of  the 
hand  of  those  that  served  themselves  of  them.  And  they  shall  no 
more  be  a  prey  to  the  heathen,  neither  shall  the  beast  of  the  earth 
devour  them;  but  they  shall  dwell  securely,  and  none  shall  make 
them  afraid.  And  I  will  raise  up  unto  them  a  plantation  for  re- 
nown, and  they  shall  be  no  more  consumed  with  famine  in  the 
land,  neither  bear  the  shame  of  the  heathen  any  more.  And  they 
shall  know  that  I  the  Lord  their  God  am  with  them,  and  that  they, 
the  house  of  Israel,  are  my  people,  saith  the  Lord  God. 

And  ye  my  sheep,  the  sheep  of  my  pasture,  are  men:  and  I  am 
your  God,  saith  the  Lord  God. 

The  Dry  Bones  and  the  Breath  of  the  Lord 

The  hand  of  the  Lord  was  upon  me,  and  he  carried  me  out  in 
the  spirit  of  the  Lord,  and  set  me  down  in  the  midst  of  the  valley; 
and  it  was  full  of  bones;  and  he  caused  me  to  pass  by  them  round 
about:  and  behold,  there  were  very  many  in  the  open  valley;  and 
lo,  they  were  very  dry.  And  he  said  unto  me.  Son  of  man,  can  these 
bones  live?  And  I  answered,  O  Lord  God,  thou  knowest.  Again 
he  said  unto  me.  Prophesy  over  these  bones,  and  say  unto  them, 
O  ye  dry  bones,  hear  the  word  of  the  Lord.  Thus  saith  the  Lord 
God  unto  these  bones:  Behold,  I  will  cause  breath  to  enter  into 
you,  and  ye  shall  live.  And  I  will  lay  sinews  upon  you,  and  will 
bring  up  flesh  upon  you,  and  cover  you  with  skin,  and  put  breath 
in  you,  and  ye  shall  live;  and  ye  shall  know  that  I  am  the  Lord. 
So  I  prophesied  as  I  was  commanded:  and  as  I  prophesied,  there 
was  a  noise,  and  behold  an  earthquake,  and  the  bones  came  to- 
gether, bone  to  his  bone.  And  I  beheld,  and  lo,  there  were  sinews 
upon  them,  and  flesh  came  up,  and  skin  covered  them  above: 

242 


§-The  Captivity:  Ezekiel 

but  there  was  no  breath  in  them.  Then  said  he  unto  me,  Prophesy 
unto  the  wind,  prophesy,  son  of  man,  and  say  to  the  wind,  Thus 
saith  the  Lord  God:  Come  from  the  four  winds,  O  Breath,  and 
breathe  upon  these  slain,  that  they  may  Hve.  So  I  prophesied  as 
he  commanded  me,  and  the  breath  came  into  them,  and  they  Hved, 
and  stood  up  upon  their  feet,  an  exceeding  great  army.  Then  he 
said  unto  me,  Son  of  man,  these  bones  are  the  whole  house  of 
Israel:  behold,  they  say.  Our  bones  are  dried  up,  and  our  hope  is 
lost;  we  are  clean  cut  off.  Therefore  prophesy,  and  say  unto  them, 
Thus  saith  the  Lord  God:  Behold,  I  will  open  your  graves,  and 
cause  you  to  come  up  out  of  your  graves,  O  my  people;  and  I  will 
bring  you  into  the  land  of  Israel.  And  ye  shall  know  that  I  am  the 
Lord,  when  I  have  opened  your  graves,  and  caused  you  to  come 
up  out  of  your  graves,  O  my  people.  And  I  will  put  my  spirit  in 
you,  and  ye  shall  live,  and  I  will  place  you  in  your  own  land: 
and  ye  shall  know  that  I  the  Lord  have  spoken  it,  and  performed 
it,  saith  the  Lord. 


243 


BOOKS  OF  HAGGAI  AND  ZECHARIAH 

It  is  natural  to  read  these  two  books  together.  They  represent 
prophecy  addressed  to  the  Men  of  the  Return  from  the  Captivity. 
They  contain  words  of  encouragement  to  the  rebuilders  of  the 
Temple.  They  also  illuminate  the  main  feature  of  this  era:  how 
the  Chosen  Nation  of  Israel  has  changed  into  the  Jewish  Church. 
Prophetic  authority  is  given  to  the  new  constitution,  the  govern- 
ment formed  by  union  of  priest  Vvith  prince,  represented  in  Joshua 
and  Zerubbabel. 

A  much  quoted  passage  from  the  Book  of  Haggai  (cited  below) 
brings  out  a  moment  of  singular  interest:  how  the  completion  of 
the  Temple,  which  is  a  theme  of  exultation  to  the  younger  men, 
moves  to  weeping  the  older  men  who  can  remember  the  glory  of 
the  former  Temple. 

From  the  literary  point  of  view  one  of  these  prophecies  has  great 
interest.  The  Sevenfold  Vision  of  Zechariah  is  the  most  extended 
example  in  Scripture  of  the  use  of  the  dream  form.  We  have  dream 
within  dream:  a  scene  of  dreamland  is  kept  before  us  throughout, 
while  into  this  as  into  a  frame  are  fitted  successively  a  series  of 
special  visions.     Thus  when  we  read — 

And  the  angel  that  talked  with  me  came  again,  and  waked  me, 
as  a  man  that  is  wakened  out  of  his  sleep— 

the  context  shows  that  this  means,  not  that  the  prophet  was  waked 
out  of  sleep  into  reaUty,  but  out  of  the  general  dream  scene  into 
an  inner  dream.  These  special  visions  are  simply  emblem  proph- 
ecies: hieroglyphic  forms  are  seen  for  a  moment,  each  a  token 
of  a  fresh  mercy  of  God  to  Israel.  But  through  the  enveloping 
vision  there  seems  to  run  a  suggestion  of  the  most  awe-inspiring 
of  Israel's  religious  functions — the  Ceremonial  of  the  Blessing  and 
the  Curse,  proclaimed  in  the  old  days  from  Mount  Ebal  and  Mount 
Gerizim.     So  here  we   have  "the   two  mountains" — mentioned 

244 


<§  The  Return:  Haggai  and  Zechariah 

abruptly  without  any  explanation — and  the  spirit  of  the  whole 
vision  is  that  the  Curse  which  had  rested  on  Israel  for  threescore 
and  ten  years  is  to  give  place  to  a  series  of  Blessings.  In  the  bottom 
between  these  two  mountains — where  of  old  the  people  would  have 
stood — myrtle  trees  make  a  screen  of  dream  mystery  as  the  vision 
opens;  gradually  among  these  m^Ttle  trees  horsemen  are  discerned, 
and  these  "walk  to  and  fro  through  the  earth"  as  ministers  of 
Jehovah's  pleasure.  They  are  heard  to  make  their  report  that 
all  the  earth  sitteth  still  and  is  at  rest.  Thereupon  another  voice 
appeals  to  the  Lord:  How  long  before  his  indignation  at  his  people 
shall  yield  to  mercy?  Then  follows  an  exquisite  touch  of  dream 
mystery.  It  is  not  unlike  the  conclusion  to  Tennyson's  Vision  of 
Sin: 

I  heard  a  voice  upon  the  slope 
Cry  to  the  summit,  '  Is  there  any  hope? ' 
To  which  an  answer  peal'd  from  that  high  land. 
But  in  a  tongue  no  man  could  understand. 

So  here,  in  answer  to  the  angelic  appeal  for  mercy  an  answer  is 
heard,  and  the  dreamer  knows  that  it  is  ''good  words,  even  com- 
fortable words:"  but  it  needs  the  interpreting  Angel  to  translate 
from  the  unknown  tongue  into  plain  words,  of  Jehovah  sore  dis- 
pleased with  the  nations  that  are  at  ease,  Jehovah  returning  to 
his  Jerusalem  with  mercies. 

The  special  visions  begin.  In  the  first  are  seen  shadowy  Horns — 
symbol  of  proud  oppressors,  and  shadowy  figures  of  Smiths  fraying 
these  horns  and  casting  them  down.  Then  the  Young  Man  hasten- 
ing w^ith  his  reed  to  measure  Jerusalem  is  stopped :  Jerusalem  shall 
know  no  bounds.  In  the  third  vision  we  have  a  parallel  to  the 
Council  in  Heaven  of  Job:  the  Adversary  is  doing  his  office  against 
the  High  Priest  Joshua,  but  is  rebuked  as  over  zealous,  while  for 
Joshua  the  prisoner's  mourning  garments  are  changed  into  robes 
of  exaltation.  The  figure  of  the  Golden  Candlestick  symboUzes 
the  completion  of  the  Temple  by  Zerubbabel.  In  another  wave 
of  vision  the  two  '  Sons  of  Oil '  are  seen  beside  the  Candlestick — • 
two  "olive  branches  which  by  means  of  the  two  golden  spouts 
empty  the  golden  oil  out  of  themselves:"  the  sequel  makes  this 
a  symbol  of  the  double  ministry  of  prince  and  priest  which  is  to 

245 


Books  of  the  Prophets  -g> 

govern  the  new  era.  In  the  sixth  vision  the  Flying  Roll  of  the  Curse 
purges  crime  out  of  the  land;  in  the  seventh,  the  figure  of  Wicked- 
ness between  the  ephah  and  the  talent  of  lead  suggests  the  evil 
lurking  in  the  traffic  of  weights  and  measures,  and  is  seen  borne 
away  to  the  farthest  quarters  of  the  earth.  Then  we  are  back  in 
the  enveloping  vision,  with  the  whole  scene  intensified:  the  two 
mountains  glow  like  brass,  and  from  the  screen  of  myrtle  grove, 
not  horses  only,  but  horses  and  chariots  hurry  to  all  points  of  the 
compass  with  their  Divine  mandates.  The  last  word  of  the  vision 
proclaims  how  one  of  these  embassies  has  quieted  the  Lqrd's  spirit 
in  the  north  country  of  Babylonian  oppression. 

It  should  be  noted  that  the  title  ^Book  of  Zechariah'  as  here 
used  appUes  only  to  the  first  nine  chapters  of  the  Book  of  Zechariah 
in  traditional  Bibles.  The  chapters  that  follow  these  comprise 
certain  anonymous  prophecies  which  in  the  course  of  time  came  to 
be  linked  on  to  the  Book  of  Zechariah.  One  of  these  contains  a 
single  passage  of  interest  from  the  use  of  it  in  the  New  Testament. 

Rejoice  greatly,  O  daughter  of  Zion; 

Shout,  O  daughter  of  Jerusalem: 
Behold,  thy  King  cometh  unto  thee: 

He  is  just,  and  having  salvation; 
Lowly,  and  riding  upon  an  ass. 

Even  upon  a  colt  the  foal  of  an  ass. 

Passage  from  the  Book  of  Haggai 

Speak  now  to  Zerubbabel  the  son  of  Shealtiel,  governor  of  Judah, 
and  to  Joshua  the  son  of  Jehozadak,  the  high  priest,  and  to  the 
remnant  of  the  people,  saying.  Who  is  left  among  you  that  saw 
this  house  in  its  former  glory?  and  how  do  ye  see  it  now?  is  it  not 
in  your  eyes  as  nothing?  Yet  now  be  strong,  O  Zerubbabel,  saith 
the  Lord;  and  be  strong,  O  Joshua,  son  of  Jehozadak,  the  high 
priest;  and  be  strong,  all  ye  people  of  the  land,  saith  the  Lord,  and 
work:  for  I  am  with  you,  saith  the  Lord  of  hosts,  according  to  the 
word  that  I  covenanted  with  you  when  ye  came  out  of  Egypt,  and 
my  spirit  abode  among  you :  fear  ye  not.  For  thus  saith  the  Lord 
of  hosts:  Yet  once,  it  is  a  little  while,  and  I  will  shake  the  heavens, 

246 


<§^  The  Return :  Haggai  and  Zechariah 

and  the  earth,  and  the  sea,  and  the  dry  land;  and  I  will  shake  all 
nations,  and  the  desirable  things  of  all  nations  shall  come,  and  I 
will  fill  this  house  with  glory,  saith  the  Lord  of  hosts.  The  silver 
is  mine,  and  the  gold  is  mine,  saith  the  Lord  of  hosts.  The  latter 
glory  of  this  house  shall  be  greater  than  the  former,  saith  the  Lord 
of  hosts:  and  in  this  place  will  I  give  peace,  saith  the  Lord  of  hosts. 


The  Sevenfold  Vision  of  Zechariah 

Upon  the  four  and  twentieth  day  of  the  eleventh  month,  which  is  the 
month  Shebat,  in  the  second  year  of  Darius,  came  the  word  of  the  Lord 
unto  Zechariah  the  son  of  Berechiah,  the  son  of  Iddo,  the  prophet, 
saying: 

The  Vision  Opens 

I  saw  in  the  night,  and  behold  a  man  riding  upon  a  red  horse,  and 
he  stood  among  the  myrtle  trees  that  were  in  the  bottom;  and  be- 
hind him  there  were  horses,  red,  sorrel,  and  white.  Then  said  I, 
O  my  lord,  what  are  these?  And  the  angel  that  talked  with  me 
said  unto  me,  I  will  shew  thee  what  these  be.  And  the  man  that 
stood  among  the  myrtle  trees  answered  and  said.  These  are  they 
whom  the  Lord  hath  sent  to  walk  to  and  fro  through  the  earth. 
And  they  answered  the  angel  of  the  Lord  that  stood  among  the 
myrtle  trees,  and  said.  We  have  walked  to  and  fro  through  the 
earth,  and,  behold,  all  the  earth  sitteth  still,  and  is  at  rest.  Then 
the  angel  of  the  Lord  answered  and  said,  O  Lord  of  hosts,  how 
long  wilt  thou  not  have  mercy  on  Jerusalem  and  on  the  cities  of 
Judah,  against  which  thou  hast  had  indignation  these  threescore 
and  ten  years?  And  the  Lord  answered  the  angel  that  talked  with 
me  with  good  words,  even  comfortable  words.  So  the  angel  that 
talked  with  me  said  unto  me.  Cry  thou,  saying.  Thus  saith  the  Lord 
of  hosts:  I  am  jealous  for  Jerusalem  and  for  Zion  with  a  great  jeal- 
ousy. And  I  am  very  sore  displeased  with  the  nations  that  are  at 
ease:  for  I  was  but  a  little  displeased,  and  they  helped  forward  the 
affliction.  Therefore  thus  saith  the  Lord:  I  am  returned  to  Jeru- 
salem with  mercies;  my  house  shall  be  built  in  it,  saith  the  Lord 
of  hosts,  and  a  line  shall  be  stretched  forth  over  Jerusalem.  Cry  yet 
again,  saying.  Thus  saith  the  Lord  of  hosts:  My  cities  shall  yet 

247 


Books  of  the  Prophets  -@> 

overflow  with  prosperity;  and  the  Lord  shall  yet  comfort  Zion,  and 
shall  yet  choose  Jerusalem. 

Horns  and  Smiths 

And  I  lifted  up  mine  eyes,  and  saw,  and  behold  four  horns.  And 
I  said  unto  the  angel  that  talked  with  me.  What  be  these?  And  he 
answered  me,  These  are  the  horns  which  have  scattered  Judah, 
Israel,  and  Jerusalem.  And  the  Lord  shewed  me  four  smiths. 
Then  said  I,  What  come  these  to  do?  And  he  spake,  saying.  These 
are  the  horns  which  scattered  Judah,  so  that  no  man  did  lift  up  his 
head:  but  these  are  come  to  fray  them,  to  cast  down  the  horns  of  the 
nations,  which  lifted  up  their  horn  against  the  land  of  Judah  to 
scatter  it. 

The  Measuring  Line 

And  I  lifted  up  mine  eyes,  and  saw,  and  behold  a  man  with  a 
measuring  line  in  his  hand.  Then  said  I,  Whither  goest  thou? 
And  he  said  unto  me.  To  measure  Jerusalem,  to  see  what  is  the 
breadth  thereof,  and  what  is  the  length  thereof.  And,  behold,  the 
angel  that  talked  with  me  went  forth,  and  another  angel  went  out  to 
meet  him,  and  said  unto  him.  Run,  speak  to  this  young  man,  saying, 
Jerusalem  shall  be  inhabited  as  villages  without  walls,  by  reason  of 
the  multitude  of  men  and  cattle  therein.  ''For  I,  saith  the  Lord, 
will  be  unto  her  a  wall  of  fire  round  about,  and  I  will  be  the  glory  in 
the  midst  of  her.  Ho  ho,  flee  from  the  land  of  the  north,  saith  the 
Lord  :  for  I  have  spread  you  abroad  as  the  four  winds  of  the  heaven, 
saith  the  Lord.  Ho  Zion,  escape,  thou  that  dwellest  with  the 
daughter  of  Babylon."  For  thus  saith  the  Lord  of  hosts:  After 
glory  hath  he  sent  me  unto  the  nations  which  spoiled  you:  for  he 
that  toucheth  you  toucheth  the  apple  of  his  eye.  For,  behold,  I 
will  shake  mine  hand  over  them,  and  they  shall  be  a  spoil  to  those 
that  served  them:  and  ye  shall  know  that  the  Lord  of  hosts  hath 
sent  me.  "  Sing  and  rejoice,  O  daughter  of  Zion:  for,  lo,  I  come,  and 
I  will  dwell  in  the  midst  of  thee,  saith  the  Lord.  And  many  nations 
shall  join  themselves  to  the  Lord  in  that  day,  and  shall  be  my  peo- 
ple: and  I  will  dwell  in  the  midst  of  thee":  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  thee.  And  the  Lord  shaU 
inherit  Judah  as  his  portion  in  the  holy  land,  and  shall  yet  choose 


<§-  The  Return :  Haggai  and  Zechariah 

Jerusalem.    Be  silent,  all  flesh,  before  the  Lord:  for  he  is  waked  up 
out  of  his  holy  habitation. 

The  High  Priest  and  the  Adversary 

And  he  shewed  me  Joshua  the  high  priest  standing  before  the 
angel  of  the  Lord,  and  the  Adversary  standing  at  his  right  hand  to 
be  his  adversary.  And  the  Lord  said  unto  the  Adversary,  The  Lord 
rebuke  thee,  O  Adversary;  yea,  the  Lord  that  hath  chosen  Jeru- 
salem rebuke  thee:  is  not  this  a  brand  plucked  out  of  the  fire?  Now 
Joshua  was  clothed  with  filthy  garments,  and  stood  before  the 
angel.  And  he  answered  and  spake  unto  those  that  stood  before 
him,  saying,  Take  the  filthy  garments  from  off  him.  And  unto  him 
he  said.  Behold,  I  have  caused  thine  iniquity  to  pass  from  thee, 
and  I  will  clothe  thee  with  rich  apparel.  And  he  said.  Let  them  set 
a  fair  diadem  upon  his  head.  So  they  set  a  fair  diadem  upon  his 
head,  and  clothed  him  with  garments;  and  the  angel  of  the  Lord 
stood  by.  And  the  angel  of  the  Lord  protested  unto  Joshua,  saying. 
Thus  saith  the  Lord  of  hosts:  If  thou  wilt  walk  in  my  ways,  and  if 
thou  wilt  keep  my  charge,  then  thou  also  shalt  judge  my  house,  and 
shalt  also  keep  my  courts,  and  I  will  give  thee  a  place  of  access 
among  these  that  stand  by.  Hear  now,  O  Joshua  the  high  priest, 
thou  and  thy  fellows  that  sit  before  thee;  for  they  are  men  which 
are  a  sign:  for,  behold,  I  will  bring  forth  my  servant  the  Branch. 
For  behold,  the  stone  that  I  have  set  before  Joshua;  upon  one 
stone  are  seven  eyes:  behold,  I  will  engrave  the  graving  thereof, 
saith  the  Lord  of  hosts,  and  I  will  remove  the  iniquity  of  that  land 
in  one  day.  In  that  day,  saith  the  Lord  of  hosts,  shall  ye  call 
every  man  his  neighbour  under  the  vine  and  under  the  fig  tree. 

The  Golden  Candlestick 

And  the  angel  that  talked  with  me  came  again,  and  waked  me, 
as  a  man  that  is  wakened  out  of  his  sleep.  And  he  said  unto  me, 
What  seest  thou?  And  I  said,  I  have  seen,  and  behold,  a  candle- 
stick all  of  gold,  with  its  bowl  upon  the  top  of  it,  and  its  seven 
lamps  thereon;  there  are  seven  pipes  to  each  of  the  lamps,  which 
are  upon  the  top  thereof:  and  two  olive  trees  by  it,  one  upon  the 
right  side  of  the  bowl,  and  the  other  upon  the  left  side  thereof.    And 

249 


Books  of  the  Prophets  -g> 

I  answered  and  spake  to  the  angel  that  talked  with  me,  saying, 
What  are  these,  my  lord?  Then  the  angel  that  talked  with  me 
answered  and  said  unto  me,  Knowest  thou  not  what  these  be?  And 
I  said,  No,  my  lord.  Then  he  answered  and  spake  unto  me,  saying: 
This  is  the  word  of  the  Lord  unto  Zerubbabel,  saying,  "Not  by 
might,  nor  by  power,  but  by  my  spirit,  saith  the  Lord  of  hosts.  Who 
art  thou,  O  great  mountain?  before  Zerubbabel  thou  shalt  become 
a  plain:  and  he  shall  bring  forth  the  head  stone  with  shoutings  of 
Grace,  grace,  unto  it. "  Moreover  the  word  of  the  Lord  came  unto 
me,  saying.  The  hands  of  Zerubbabel  have  laid  the  foundation  of 
this  house;  his  hands  shall  also  finish  it;  and  thou  shalt  know  that 
the  Lord  of  hosts  hath  sent  me  unto  you.  For  who  hath  despised 
the  day  of  small  things?  for  they  shall  rejoice,  and  shall  see  the 
plummet  in  the  hand  of  Zerubbabel,  even  these  seven,  which  are 
the  eyes  of  the  Lord;  they  run  to  and  fro  through  the  whole  earth. 

The  Sons  of  Oil 

Then  answered  I,  and  said  unto  him.  What  are  these  two  olive 
trees  upon  the  right  side  of  the  candlestick  and  upon  the  left  side 
thereof?  And  I  answered  the  second  time,  and  said  unto  him. 
What  be  these  two  olive  branches,  which  by  means  of  the  two 
golden  spouts  empty  the  golden  oil  out  of  themselves?  And  he 
answered  me  and  said,  Knowest  thou  not  what  these  be?  And  I 
said.  No,  my  lord.  Then  said  he.  These  are  the  two  Sons  of  Oil, 
that  stand  by  the  Lord  of  the  whole  earth. 

The  Flying  Roll 

Then  again  I  lifted  up  mine  eyes,  and  saw,  and  behold,  a  flying 
roll.  And  he  said  unto  me,  What  seest  thou?  And  I  answered, 
I  see  a  flying  roll;  the  length  thereof  is  twenty  cubits,  and  the 
breadth  thereof  ten  cubits.  Then  said  he  unto  me.  This  is  the 
curse  that  goeth  forth  over  the  face  of  the  whole  land:  for  every  one 
that  stealeth  shall  be  purged  out  on  the  one  side  according  to  it; 
and  every  one  that  sweareth  shall  be  purged  out  on  the  other  side 
according  to  it.  I  will  cause  it  to  go  forth,  saith  the  Lord  of  hosts, 
and  it  shall  enter  into  the  house  of  the  thief,  and  into  the  house  of 
him  that  sweareth  falsely  by  my  name:  and  it  shall  abide  in  the 

250 


§  The  Return:  Haggai  and  Zechariah 

midst  of  his  house,  and  shall  consume  it  with  the  timber  thereof  and 
the  stones  thereof. 

The  Ephah  and  the  Talent 

Then  the  angel  that  talked  with  me  went  forth,  and  said  unto  me, 
Lift  up  now  thine  eyes,  and  see  what  is  this  that  goeth  forth.  And 
I  said.  What  is  it?  And  he  said,  This  is  the  ephah  that  goeth  forth. 
He  said  moreover,  This  is  their  resemblance  in  all  the  land:  (and, 
behold,  there  was  lifted  up  a  talent  of  lead:)  and  this  is  a  woman 
sitting  in  the  midst  of  the  ephah.  And  he  said,  This  is  Wickedness; 
and  he  cast  her  down  into  the  midst  of  the  ephah:  and  he  cast  the 
weight  of  lead  upon  the  mouth  thereof.  Then  lifted  I  up  mine 
eyes,  and  saw,  and  behold,  there  came  forth  two  women,  and  the 
wind  was  in  their  wings:  now  they  had  wings  like  the  wings  of  a 
stork:  and  they  Ufted  up  the  ephah  between  the  earth  and  the 
heaven.  Then  said  I  to  the  angel  that  talked  with  me.  Whither  do 
these  bear  the  ephah?  And  he  said  unto  me,  To  build  her  an  house 
in  the  land  of  Shinar:  and  when  it  is  prepared,  she  shall  be  set  there 
upon  her  own  base. 

The  Vision  Closes  , 

And  again  I  lifted  up  mine  eyes,  and  saw,  and  behold,  there 
came  four  chariots  out  from  between  the  two  mountains;  and  the 
mountains  were  mountains  of  brass.  In  the  first  chariot  were  red 
horses;  and  in  the  second  chariot  black  horses;  and  in  the  third 
chariot  white  horses;  and  in  the  fourth  chariot  grisled  bay  horses. 
Then  I  answered  and  said  unto  the  angel  that  talked  with  me, 
What  are  these,  my  lord?  And  the  angel  answered  and  said  unto 
me.  These  are  the  four  winds  of  heavens,  which  go  forth  from 
standing  before  the  Lord  of  all  the  earth.  The  chariot  wherein 
are  the  black  horses  goeth  forth  toward  the  north  country;  and 
the  white  went  forth  after  them;  and  the  grisled  went  forth  toward 
the  south  country.  And  the  bay  went  forth,  and  sought  to  go  that 
they  might  walk  to  and  fro  through  the  earth:  and  he  said.  Get  you 
hence,  walk  to  and  fro  through  the  earth.  So  they  walked  to  and 
fro  through  the  earth.  Then  cried  he  upon  me,  and  spake  unto  me, 
saying,  Behold,  they  that  go  toward  the  north  country  have 
quieted  my  spirit  in  the  north  country. 


Books  of  the  Prophets  -g> 

BOOK  OF  MALACHI 

The  word  '  Malachi '  is  not,  as  traditionally  understood,  a  per- 
sonal name.  It  signifies  '  My  Messenger ' ;  and  is  the  subject-title 
for  an  anonymous  book  of  prophecy.  The  book  has  a  special 
interest  in  revealing  the  latest  phase  of  thought  in  Old  Testament 
history;  the  fixed  idea  of  the  Old  Testament,  the  anticipation  of  a 
Messiah,  has  taken  a  speciahzed  form  in  the  looking  for  a  '  Mes- 
senger,' who  should  precede  the  Messiah  and  prepare  the  way  for 
him.  The  passages  from  the  book  cited  below  illustrate  this,  and 
show  how  the  end  of  the  Old  joins  on  to  the  beginning  of  the  New 
Testament. 

Passages  from  the  Book  of  Malachi 

Behold,  I  send  My  Messenger,  and  he  shall  prepare  the  way 
before  me:  and  the  Lord  whom  ye  seek,  shall  suddenly  come  to 
his  temple;  and  the  messenger  of  the  covenant,  whom  ye  delight 
in,  behold,  he  cometh,  saith  the  Lord  of  hosts.  But  who  may  abide 
the  day  of  his  coming?  and  who  shall  stand  when  he  appeareth? 
for  he  is  like  a  refiner's  fire,  and  like  fullers'  soap :  and  he  shall  sit  as 
a  refiner  and  purifier  of  silver,  and  he  shall  purify  the  sons  of  Levi, 
and  purge  them  as  gold  and  silver;  and  they  shall  offer  unto  the 
Lord  offerings  in  righteousness.  Then  shall  the  offering  of  Judah 
and  Jerusalem  be  pleasant  unto  the  Lord,  as  in  the  days  of  old,  and 
as  in  ancient  years.  And  I  will  come  near  to  you  to  judgement; 
and  I  will  be  a  swift  witness  against  the  sorcerers,  and  against  the 
adulterers,  and  against  false  swearers;  and  against  those  that  op- 
press the  hireling  in  his  wages,  the  widow,  and  the  fatherless,  and 
that  turn  aside  the  stranger  from  his  right,  and  fear  not  me,  saith 
the  Lord  of  hosts.  For  I  the  Lord  change  not;  therefore  ye,  O  sons 
of  Jacob,  are  not  consumed. 


Ye  have  said,  '  It  is  vain  to  serve  God:  and  what  profit  is  it  that 
we  have  kept  his  charge,  and  that  we  have  walked  mournfully 
before  the  Lord  of  hosts?  And  now  we  call  the  proud  happy;  yea, 
they  that  work  wickedness  are  built  up;  yea,  they  tempt  God,  and 
are  delivered.'    Then  they  that  feared  the  Lord  spake  one  with 


<§- '  Malachi : '  or  ^  My  Messenger ' 

another:  and  the  Lord  hearkened,  and  heard,  and  a  book  of  remem- 
brance was  written  before  him,  for  them  that  feared  the  Lord,  and 
that  thought  upon  his  name.  And  they  shall  be  mine,  saith  the 
Lord  of  hosts,  in  the  day  that  I  do  make,  even  a  peculiar  treasure; 
and  I  will  spare  them,  as  a  man  spareth  his  own  son  that  serveth 
him.  Then  shall  ye  return  and  discern  between  the  righteous  and 
the  wicked,  between  him  that  serveth  God  and  him  that  serveth 
him  not.  For,  behold,  the  day  cometh,  it  bumeth  as  a  furnace:  and 
all  the  proud,  and  all  that  work  wickedness,  shall  be  stubble:  and 
the  day  that  cometh  shall  burn  them  up,  saith  the  Lord  of  hosts, 
that  it  shall  leave  them  neither  root  nor  branch.  But  unto  you  that 
fear  my  name  shall  the  sun  of  righteousness  arise  with  healing  in 
his  wings;  and  ye  shall  go  forth,  and  gambol  as  calves  of  the  stall. 
And  ye  shall  tread  down  the  wicked;  for  they  shall  be  ashes  under 
the  soles  of  your  feet  in  the  day  that  I  do  make,  saith  the  Lord  of 
hosts. 

Remember  ye  the  law  of  Moses  my  servant,  which  I  commanded 
unto  him  in  Horeb  for  all  Israel,  even  statutes  and  judgements: 
behold,  I  will  send  you  Elijah  the  Prophet  before  the  great  and 
terrible  day  of  the  Lord  come.  And  he  shall  turn  the  heart  of  the 
fathers  to  the  children,  and  the  heart  of  the  children  to  their 
fathers;  lest  I  come  and  smite  the  earth  with  a  curse. 


2S3 


BOOK  OF  HABAKKUK 

We  now  reach  the  prophetic  books  which  have  no  historic  setting 
in  Old  Testament  history.  They  contain  prophecies  over  foreign 
peoples;  or  purely  ideal  pictures  of  judgment. 

The  Book  of  Habakkuk  is  made  up  of  a  single  literary  composi- 
tion, a  Rhapsody  of  the  Chaldeans.  It  is  recognized  as  containing 
some  of  the  most  sublime  of  all  lyric  poetry.  It  is  also,  notwith- 
standing its  brevity,  a  typical  example  of  rhapsodic  form.  We  have 
three  'Acts,'  or  advancing  stages  in  this  spiritual  drama.  The 
first  Act  opens  up  a  Mystery  of  Divine  Providence:  that  the 
Chaldeans,  most  wicked  of  the  nations,  are  permitted  to  destroy 
nations  less  guilty  than  themselves.  This  is  brought  out  in  the 
simple  form  of  dialogue  between  God  and  the  Prophet.  In  the 
second  Act  we  reach  the  Divine  Solution  of  the  mystery,  in  the 
view  of  the  Chaldeans  as  an  unconscious  instrument  of  righteous 
judgment,  to  be  cast  away  when  their  work  is  done.  Here  dialogue 
suddenly  changes  to  the  doom  form,  and  the  victim  nations  are 
heard  triumphing  over  fallen  Chaldea.  But  such  triumphing  is  for 
the  future;  we  thus  have  a  further  advance  in  the  third  Act,  where 
the  Divine  judgment  is  realized  as  visibly  present.  The  Prophet 
who  has  prayed  for  this  judgment  trembles  as  he  beholds  it.  The 
form  of  this  third  Act  is  a  lyric  ode. 

Habakkuk^s  Rhapsody  of  the  Chaldeans 

/. — The  Mystery 

The  Prophet. — O  Lord,  how  long  shall  I  cry,  and  thou  wilt  not 
hear?  I  cry  out  unto  thee  of  violence,  and  thou  wilt  not  save.  Why 
dost  thou  shew  me  iniquity,  and  cause  me  to  look  upon  perverse- 
ness?  for  spoiHng  and  violence  are  before  me:  and  there  is  strife,  and 
contention  riseth  up.  Therefore  the  law  is  slacked,  and  judgement 
doth  never  go  forth:  for  the  wicked  doth  compass  about  the  right- 
eous; therefore  judgement  goeth  forth  perverted. 

254 


<§-  The  Chaldeans :  Habakkuk 

The  Lord. — Behold  ye  among  the  nations,  and  regard,  and  won- 
der marvellously:  for  I  work  a  work  in  your  days,  which  ye  will 
not  believe  though  it  be  told  you.  For,  lo,  I  raise  up  the  Chaldeans, 
that  bitter  and  hasty  nation;  which  march  through  the  breadth  of 
the  earth,  to  possess  dwelUng  places  that  are  not  theirs.  They  are 
terrible  and  dreadful:  their  judgement  and  their  dignity  proceed 
from  themselves.  Their  horses  also  are  swifter  than  leopards,  and 
are  more  fierce  than  the  evening  wolves;  and  their  horsemen  bear 
themselves  proudly:  yea,  their  horsemen  come  from  far;  they  fly  as 
an  eagle  that  hasteth  to  devour.  They  come  all  of  them  for  vio- 
lence; their  faces  are  set  eagerly  as  the  east  wind;  and  they  gather 
captives  as  the  sand.  Yea,  he  scoffeth  at  kings,  and  princes  are  a 
derision  unto  him:  he  deride th  every  strong  hold;  for  he  heapeth  up 
dust,  and  taketh  it.  Then  shall  he  sweep  by  as  a  wind,  and  shall 
pass  over,  and  be  guilty:  even  he  whose  might  is  his  god. 

The  Prophet. — Art  not  thou  from  everlasting,  O  Lord  my  God, 
mine  Holy  One?  thou  diest  not.  O  Lord,  thou  hast  ordained  him 
for  judgement;  and  thou,  O  Rock,  hast  established  him  for  correction. 
Thou  that  art  of  purer  eyes  than  to  behold  evil,  and  that  canst  not 
look  on  perverseness,  wherefore  lookest  thou  upon  them  that  deal 
treacherously,  and  boldest  thy  peace  when  the  wicked  swalloweth 
up  the  man  that  is  more  righteous  than  he;  and  makest  men  as  the 
fishes  of  the  sea,  as  the  creeping  things,  that  have  no  ruler  over 
them?  He  taketh  up  all  of  them  with  the  angle,  he  catcheth  them 
in  his  net,  and  gathereth  them  in  his  drag:  therefore  he  rejoiceth  and 
is  glad.  Therefore  he  sacrificeth  unto  his  net,  and  bumeth  incense 
unto  his  drag;  because  by  them  his  portion  is  fat,  and  his  meat 
plenteous.  Shall  he  therefore  empty  his  net,  and  not  spare  to  slay 
the  nations  continually? 

//. — The  Solution 

The  Prophet. — I  will  stand  upon  my  watch,  and  set  me  upon  the 
tower,  and  will  look  forth  to  see  what  he  will  speak  by  me,  and  what 
I  shall  answer  concerning  my  complaint. 

The  Lord. — Write  the  vision,  and  make  it  plain  upon  tables,  that 
he  may  run  that  readeth  it.  For  the  vision  is  yet  for  the  appointed 
time,  and  it  hasteth  toward  the  end,  and  shall  not  lie:  though  it  tarry, 

255 


Prophecies  to  the  External  World  § 

wait  for  it;  because  it  will  surely  come,  it  will  not  delay.  Behold, 
his  soul  is  puffed  up,  it  is  not  upright  in  him :  but  the  just  shall  live 
in  his  faithfulness.  Yea,  moreover,  wine  is  a  treacherous  dealer, 
a  haughty  man,  and  that  keepeth  not  at  home;  who  enlarge th  his 
desire  as  hell,  and  he  is  as  death,  and  cannot  be  satisfied,  but 
gathereth  unto  him  all  nations,  and  heapeth  unto  him  all  peoples. 

Shall  not  all  these  take  up  a  parable  against  him,  and  a  taunting 
proverb  against  him,  and  say: 

Doom  of  the  Chaldeans 

Woe  to  him  that  increaseth  that  which  is  not  his, 

— How  long? — 
And  that  ladeth  himself  with  pledges! 

Shall  they  not  rise  up  suddenly  that  shall  exact  usury  of  thee,  and 
awake  that  shall  vex  thee,  and  thou  shalt  be  for  booties  unto  them? 
Because  thou  hast  spoiled  many  nations,  all  the  remnant  of  the 
peoples  shall  spoil  thee;  because  of  men's  blood,  and  for  the  vio- 
lence done  to  the  land,  to  the  city  and  to  all  that  dwell  therein. 

Woe  to  him  that  getteth  an  evil  gain  for  his  house, 

That  he  may  set  his  nest  on  high, 

That  he  may  be  delivered  from  the  hand  of  evil! 

Thou  hast  consulted  shame  to  thy  house,  by  cutting  off  many 
peoples,  and  hast  sinned  against  thy  soul.  For  the  stone  shall  cry 
out  of  the  wall,  and  the  beam  out  of  the  timber  shall  answer  it. 

Woe  to  him  that  buildeth  a  town  with  blood, 
And  stablisheth  a  city  by  iniquity! 

Behold,  is  it  not  of  the  Lord  of  hosts  that  the  peoples  labour  for 
the  fire,  and  the  nations  weary  themselves  for  vanity?  For  the 
earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the  Lord, 
as  the  waters  cover  the  sea. 

256 


§The  Chaldeans:  Habakkuk 

What  profiteth  the  graven  image,  that  the  maker  thereof  hath 
graven  it;  the  molten  image,  and  the  teacher  of  lies,  that  the  maker 
of  his  work  trusteth  therein,  to  make  dumb  idols? — 

Woe  unto  him  that  saith  to  the  wood,  Awake; 
To  the  dumb  stone,  Arise! 

Shall  this  teach?  Behold,  it  is  laid  over  with  gold  and  silver,  and 
there  is  no  breath  at  all  in  the  midst  of  it.  But  the  Lord  is  in  his 
holy  temple:  let  all  the  earth  keep  silence  before  him! 

///. — Jehovah  come  to  Judgement 

O  Ix)RD,  I  have  heard  the  report  oj  thee,  and  am  afraid: 
O  IjORD,  revive  thy  work  in  the  midst  of  the  years, 
In  the  midst  of  the  years  make  it  known: 
In  wrath  remember  mercy! 

God  Cometh  from  Teman, 

And  the  Holy  One  from  Mount  Paran. 

His  glory  covereth  the  heavens, 

And  the  earth  is  full  of  his  praise. 

And  his  brightness  is  as  the  light; 

He  hath  rays  coming  forth  from  his  hand; 

And  there  is  the  hiding  of  his  power. 

Before  him  goeth  the  pestilence, 

And  fiery  bolts  go  forth  at  his  feet. 

He  standeth  and  shake th  the  earth; 

He  beholdeth,  and  driveth  asunder  the  nations: 

And  the  eternal  mountains  are  scattered. 

The  everlasting  hills  do  bow; 

His  ways  are  everlasting. 

I  see  the  tents  of  Cushan  in  affliction; 

The  curtains  of  the  land  of  Midian  do  tremble. 

Is  the  Lord  displeased  against  the  rivers? 
Is  thine  anger  against  the  rivers,  or  thy  wrath  against  the 
sea, 

257 


Prophecies  to  the  External  World  -g> 

That  thou  dost  ride  upon  thine  horses, 

Upon  thy  chariots  of  salvation? 

Thy  bow  is  made  quite  bare; 

Sworn  are  the  chastisements  of  thy  word. 

Thou  dost  cleave  the  earth  with  rivers; 

The  mountains  see  thee  and  are  afraid; 

The  tempest  of  waters  passe th  by; 

The  deep  uttereth  his  voice, 

And  lifteth  up  his  hands  on  high; 

The  sun  and  moon  stand  still  in  their  habitation 

At  the  light  of  thine  arrows  as  they  go, 

At  the  shining  of  thy  glittering  spear. 

Thou  dost  march  through  the  land  in  indignation, 

Thou  dost  thresh  the  nations  in  anger. 

Thou  art  come  for  the  salvation  of  thy  people, 

For  the  salvation  of  thine  anointed: 

Thou  dost  smite  off  the  head  from  the  house  of  the  wicked. 

Laying  bare  the  foundation  even  unto  the  neck. 

Thou  dost  pierce  with  his  own  staves  the  head  of  his 

warriors: 
They  came  as  a  whirlwind  to  scatter  me, 
(Their  rejoicing  was  as  to  devour  the  poor  secretly:) 
Thou  dost  tread  the  sea  with  thine  horses,  the  surge  of 
mighty  waters. 

/  heard,  and  my  belly  trembled, 

My  lips  quivered  at  the  voice; 

Rottenness  entered  into  my  bones,  and  I  trembled  in  my  place: 

That  I  should  rest  waiting  for  the  day  of  trouble. 

When  he  that  shall  invade  them  in  troops  cometh  up  against  the  people. 

For  though  the  fig  tree  shall  not  blossom, 

Neither  shall  fruit  be  in  the  vines; 

The  labour  of  the  olive  shall  fail, 

And  the  fields  shall  yield  no  meat; 

The  flock  shall  be  cut  off  from  the  fold, 

And  there  shall  be  no  herd  in  the  stalls: 

Yet  I  will  rejoice  in  the  Lord, 

258 


§  Nineveh :  Jonah  and  Nahum 


/  will  joy  in  the  God  of  my  salvation. 

Jehovah,  the  Lord,  is  my  strength, 

And  he  maketh  my  feet  like  hinds'  feet, 

And  will  make  me  to  walk  upon  mine  high  places. 


BOOKS  OF  JONAH  AND  NAHUM 

These  two  books  of  prophecy  should  be  read  together.  They 
both  deal  with  the  mighty  city  of  Nineveh.  In  the  order  of  the 
story  presented,  Jonah  comes  first,  displaying  Nineveh  at  its  height 
of  power,  while  Nahum  pictures  its  fall.  But  in  the  scale  of  spiritual 
development  the  order  is  reversed:  Nahum  stands  at  the  same 
point  as  Ohadiah — rejoicing  over  the  fall  of  the  Lord's  enemies; 
Jonah.,  starting  with  the  same  thought,  carries  us  forward  to  the 
supremacy  of  mercy  over  judgment. 

The  Book  of  Jonah  is  the  single  case  of  the  prophetic  story  in  the 
Books  of  the  Prophets:  Jonah  appears  as  hero,  not  as  author.  It 
contains  again  the  single  example  of  a  prophet's  disobedience  to 
his  call.  The  truth  revealed  is  twofold,  corresponding  to  the  two 
stages  of  the  story. 

The  first  part  of  the  story  rests  upon  the  idea,  so  difficult  to  the 
modem  mind,  of  Deity  as  a  local  power. 

Their  god  is  a  god  of  the  hills;  therefore  they  were  stronger 
than  we:  but  let  us  fight  against  them  in  the  plain,  and  surely 
we  shall  be  stronger  than  they.    (/  Kings  20  ^•^.) 

So  Jonah,  shrinking  from  his  mission  to  the  far  east,  takes  ship  at 
Joppa  for  the  farthest  west.  So  the  crew  of  mariners,  each  from  a 
different  country,  call  each  on  his  own  god,  when  the  great  wind 
is  hurled  into  the  sea.  Jonah,  waked  from  sleep  to  encounter  the 
full  situation,  recognizes  in  an  instant  the  whole  truth:  the  true 
God  he  worships  has  a  dominion  that  covers  the  whole  world.  His 
own  lips  speak  his  doom:  unwillingly  the  mariners  fling  him  into 
the  sea,  and  he  is  miraculously  rescued. 

At  this  point  of  the  book  comes  the  poem  called  in  our  versions, 
The  Prayer  of  Jonah.    It  is  a  song  of  deliverance;  and  the  trouble 

259 


Prophecies  to  the  External  World  -g> 

from  which  the  singer  has  been  delivered  is,  in  the  plainest  language, 
described  as  an  immersion  in  the  sea. 

For  thou  didst  cast  me  into  the  depth, 

In  the  heart  of  the  seas; 
And  the  flood  was  round  about  me, 

All  thy  waves  and  thy  billows  passed  over  me  .  .  . 

The  waters  compassed  me  about. 

Even  to  the  soul. 
The  deep  was  round  about  me; 

The  weeds  were  wrapped  about  my  head. 

But  to  a  single  line  of  this  song — 

Out  of  the  belly  of  hell  cried  I — 

a  commentator  has  appended  a  most  prosaic  footnote,  explaining 
how  the  meaning  is  the  belly  of  a  whale  that  received  and  vomited 
Jonah.  Had  the  page-setting  which  we  now  use  for  all  literature 
been  early  applied  to  the  Bible,  it  would  have  been  obvious  to  every 
eye  that  this  is  only  a  commentator's  footnote,  in  full  keeping 
with  the  fanciful  thoughts  which  distinguished  early  ages  of  com- 
mentary.* Thus  the  question  is  not,  as  is  commonly  supposed, 
whether  the  incident  of  the  whale  is  a  real  or  a  mythical  incident. 
The  question  is,  whether  it  is  a  part  of  the  Bible  at  all;  and  the 
suggestion  is  that  it  is  an  addition  of  a  commentator,  and,  more- 
over, an  addition  that  is  in  manifest  contradiction  to  the  sacred 
text. 

The  story  resumes,  and  Jonah  goes  on  his  mission  to  preach 
repentance:  a  wave  of  spiritual  terror  and  contrition  passes  over 

*  A  similar  confusion  of  text  and  note  applies  to  one  of  the  references  to 
Jonah  in  the  New  Testament,  and  has  the  effect  of  making  the  mention  of  the 
whale  appear  as  if  it  were  part  of  the  words  of  Christ,  though  it  is  foreign  to 
the  lesson  Jesus  is  drawing  from  the  story  of  Jonah;  a  lesson  which  he  repeats 
three  times.  This  is  fully  explained  in  the  New  Testament  volume  of  this 
work,  page  401. 

260 


§  Nineveh:  Jonah  and  Nahum 

the  vast  city,  and  the  judgment  is  stayed.  Jonah  in  righteous 
indignation  remonstrates  with  God.  The  mercy  of  Jehovah  is 
no  new  idea  to  the  prophet:  he  says  that  the  motive  of  his  dis- 
obedience to  the  former  mandate  was  his  fear  that  God  would  not 
stand  by  his  prophet's  threatenings.  So  confident  is  Jonah  in  this 
remonstrance  that  he  proceeds  to  build  a  booth  outside  the  walls 
"till  he  might  see  what  would  become  of  the  city."  A  Divine 
object  lesson  follows.  A  gourd  plant  grows  up  to  shelter  the  watcher 
from  the  heat,  and  is  loved  by  Jonah  for  its  beauty.  Suddenly  he 
sees  it  laid  low  by  a  worm.  Again  the  prophet  "does  well  to  be 
angry"  at  the  sight  of  the  fair  overcome  by  the  foul.  This  brings 
the  Divine  word  of  inspiration:  If  Jonah  can  feel  pity  for  a  mere 
piece  of  vegetation,  may  not  God  feel  pity  for  Nineveh,  with  its 
sixscore  thousand  helpless  children  and  its  still  more  helpless  cattle? 
Mercy  has  hitherto,  in  the  prophet's  mind,  been  the  special  privi- 
lege of  God's  peculiar  people:  the  new  revelation  is  that  God's 
mercy  is  as  world  wide  as  his  dominion. 

The  Book  of  Nahum  is  made  up  of  a  single  literary  composition, 
presenting  the  fall  of  the  mighty  Nineveh.  After  a  brief  meditation 
on  the  God  of  judgment  and  of  mercy  it  takes  the  form  of  a  Doom 
Prophecy.  Its  great  literary  interest  is  the  brilliantly  realistic 
passages,  which  picture  the  great  city  suddenly  meeting  its  doom. 


The  Prophetic  Story  of  Jonah 

/. — The  Flight  to  Tarshish 

Now  the  word  of  the  Lord  came  unto  Jonah  the  son  of  Amittai, 
saying.  Arise,  go  to  Nineveh,  that  great  city,  and  cry  against  it; 
for  their  wickedness  is  come  up  before  me.  But  Jonah  rose  up 
to  flee  unto  Tarshish  from  the  presence  of  the  Lord.  And  he  went 
down  to  Joppa,  and  found  a  ship  going  to  Tarshish;  so  he  paid  the 
fare  thereof,  and  went  down  into  it,  to  go  with  them  unto  Tarshish 
from  the  presence  of  the  Lord.  But  the  Lord  hurled  a  great  wind 
into  the  sea,  and  there  was  a  mighty  tempest  in  the  sea,  so  that 
the  ship  was  like  to  be  broken.  Then  the  mariners  were  afraid, 
and  cried  every  man  unto  his  god;  and  they  cast  forth  the  wares 
that  were  in  the  ship  into  the  sea,  to  lighten  it  unto  them.    But 

261 


Prophecies  to  the  External  World  -g> 

Jonah  was  gone  down  into  the  innermost  parts  of  the  ship;  and 
he  lay,  and  was  fast  asleep.  So  the  shipmaster  came  to  him,  and 
said  unto  him,  What  meanest  thou,  O  sleeper?  arise,  call  upon  thy 
God,  if  so  be  that  God  will  think  upon  us,  that  we  perish  not.  And 
they  said  every  one  to  his  fellow,  Come,  and  let  us  cast  lots,  that 
we  may  know  for  whose  cause  this  evil  is  upon  us.  So  they  cast 
lots,  and  the  lot  fell  upon  Jonah.  Then  said  they  unto  him,  Tell 
us,  we  pray  thee,  for  whose  cause  this  evil  is  upon  us;  what  is  thine 
occupation?  and  whence  comest  thou?  what  is  thy  country?  and 
of  what  people  art  thou?  And  he  said  unto  them,  I  am  an  Hebrew; 
and  I  fear  the  Lord,  the  God  of  heaven,  which  hath  made  the  sea 
and  the  dry  land.  Then  were  the  men  exceedingly  afraid,  and 
said  unto  him,  What  is  this  that  thou  hast  done?  (For  the  men 
knew  that  he  fled  from  the  presence  of  the  Lord,  because  he  had 
told  them.)  Then  said  they  unto  him,  What  shall  we  do  unto  thee, 
that  the  sea  may  be  calm  unto  us?  for  the  sea  grew  more  and  more 
tempestuous.  And  he  said  unto  them,  Take  me  up,  and  cast  me 
forth  into  the  sea;  so  shall  the  sea  be  calm  unto  you:  for  I  know  that 
for  my  sake  this  great  tempest  is  upon  you. .  Nevertheless  the  men 
rowed  hard  to  get  them  back  to  the  land,  but  they  could  not:  for 
the  sea  grew  more  and  more  tempestuous  against  them.  WTiere- 
fore  they  cried  unto  the  Lord,  and  said,  We  beseech  thee,  O  Lord, 
we  beseech  thee,  let  us  not  perish  for  this  man's  life,  and  lay  not 
upon  us  innocent  blood:  for  thou,  O  Lord,  hast  done  as  it  pleased 
thee.  So  they  took  up  Jonah,  and  cast  him  forth  into  the  sea:  and 
the  sea  ceased  from  her  raging.  Then  the  men  feared  the  Lord 
exceedingly;  and  they  offered  a  sacrifice  unto  the  Lord,  and  made 
vows. 

//. — TJie  Prayer  of  Jonah 

I  called  out  of  mine  affliction  unto  the  Lord, 

And  he  answered  me; 
Out  of  the  belly  *  of  hell  cried  I, 

And  thou  heardest  my  voice. 

*  And  the  Lord  prepared  a  great  fish  to  swallow  up  Jonah;  and  Jonah  was 
in  the  belly  of  the  fish  three  days  and  three  nights.  Then  Jonah  prayed  unto 
the  Lord  his  God  out  of  the  fish's  belly. 

262 


<§-  Nineveh :  Jonah  and  Xahum 

For  thou  didst  cast  me  into  the  depth, 

In  the  heart  of  the  seas; 
And  the  flood  was  round  about  me, 

All  thy  waves  and  thy  billows  passed  over  me. 

And  I  said,  I  am  cast  out  from  before  thine  eyes: 
Yet  I  will  look  again  toward  thy  holy  temple. 

The  waters  compassed  me  about, 
Even  to  the  soul. 

The  deep  was  round  about  me; 

The  weeds  were  wrapped  about  my  head. 
I  went  do^sTi  to  the  bottoms  of  the  mountains; 

The  earth  with  her  bars  closed  upon  me  for  ever. 

Yet  hast  thou  brought  up  my  life  from  tlje  pit,  O  Lord  my  God: 
When  my  soul  fainted  \sithin  me,  I  remembered  the  Lord; 

And  my  prayer  came  in  unto  thee, 
Into  thine  holy  temple. 

They  that  regard  King  vanities  forsake  their  o^\Tl  mercy: 

But  I  \sill  sacrifice  unto  thee  with  the  voice  of  thanksgiving; 

I  will  pay  that  which  I  have  vowed: 
Salvation  is  of  the  LoRD.f 

///. — The  Preaching  at  yineveh 

And  the  word  of  the  Lord  came  unto  Jonah  the  second  time,  say- 
ing. Arise,  go  unto  Nineveh,  that  great  city,  and  preach  unto  it  the 
preaching  that  I  bid  thee.  So  Jonah  arose,  and  went  unto  Xineveh, 
according  to  the  word  of  the  Lord.  Xow  Xineveh  was  an  exceeding 
great  city,  of  three  da\-5'  journey.  -\nd  Jonah  began  to  enter  into 
the  city  a  day's  journey,  and  he  cried,  and  said.  Yet  forty  daj's,  and 
Nineveh  shall  be  overthrown.  And  the  people  of  Nineveh  believed 
God;  and  they  proclaimed  a  fast,  and  put  on  sackcloth,  from  the 
greatest  of  them  even  to  the  least  of  them.  .\nd  the  tidings  reached 
the  king  of  Nineveh,  and  he  arose  from  his  throne,  and  laid  his 

^  And  the  Lord  spake  unto  the  fish,  and  it  vomited  out  Jonah  upon  the  dry 
land- 

263 


Prophecies  to  the  External  World  ^ 

robe  from  him,  and  covered  him  with  sackcloth,  and  sat  in  ashes. 
And  he  made  proclamation  and  published  through  Nineveh,  by 
the  decree  of  the  king  and  his  nobles,  saying:  'Let  neither  man  nor 
beast,  herd  nor  flock,  taste  any  thing:  let  them  not  feed,  nor  drink 
water:  but  let  them  be  covered  with  sackcloth,  both  man  and  beast, 
and  let  them  cry  mightily  unto  God:  yea,  let  them  turn  every  one 
from  his  evil  way,  and  from  the  violence  that  is  in  their  hands. 
Who  knoweth  whether  God  will  not  turn  and  repent,  and  turn 
away  from  his  fierce  anger,  that  we  perish  not? '  And  God  saw  their 
works,  that  they  turned  from  their  evil  way;  and  God  repented  of 
the  evil,  which  he  said  he  would  do  unto  them:  and  he  did  it  not. 
But  it  displeased  Jonah  exceedingly,  and  he  was  angry.  And  he 
prayed  unto  the  Lord,  and  said,  I  pray  thee,  O  Lord,  was  not  this 
my  saying,  when  I  was  yet  in  my  country?  Therefore  I  hasted  to 
flee  unto  Tarshish:  for  I  knew  that  thou  art  a  gracious  God,  and 
full  of  compassion,  slow  to  anger,  and  plenteous  in  mercy,  and 
repentest  thee  of  the  evil.  Therefore  now,  O  Lord,  take,  I  beseech 
thee,  my  life  from  me;  for  it  is  better  for  me  to  die  than  to  live. 
And  the  Lord  said,  Doest  thou  well  to  be  angry?  Then  Jonah 
went  out  of  the  city,  and  sat  on  the  east  side  of  the  city,  and  there 
made  him  a  booth,  and  sat  under  it  in  the  shadow,  till  he  might  see 
what  would  become  of  the  city.  And  the  Lord  God  prepared  a 
gourd,  and  made  it  to  come  up  over  Jonah,  that  it  might  be  a 
shadow  over  his  head,  to  deliver  him  from  his  evil  case.  So  Jonah 
was  exceeding  glad  because  of  the  gourd.  But  God  prepared  a 
worm  when  the  morning  rose  the  next  day,  and  it  smote  the  gourd, 
that  it  withered.  And  it  came  to  pass,  when  the  sun  arose,  that 
God  prepared  a  sultry  east  wind;  and  the  sun  beat  upon  the  head 
of  Jonah,  that  he  fainted,  and  requested  for  himself  that  he  might 
die,  and  said,  It  is  better  for  me  to  die  than  to  live.  And  God  said 
to  Jonah,  Doest  thou  well  to  be  angry  for  the  gourd?  And  he  said, 
I  do  well  to  be  angry  even  unto  death.  And  the  Lord  said:  Thou 
hast  had  pity  on  the  gourd,  for  the  which  thou  hast  not  laboured, 
neither  madest  it  grow;  which  came  up  in  a  night,  and  perished  in  a 
night:  and  should  not  I  have  pity  on  Nineveh,  that  great  city; 
wherein  are  more  than  sixscore  thousand  persons  that  cannot  dis- 
cern between  their  right  hand  and  their  left  hand;  and  also  much 
cattle? 

264 


<§-  Nineveh :  Jonah  and  Nahum 

Passages  from  the  Book  of  Nahum 

The  Lord  is  a  jealous  God  and  avengeth;  the  Lord  avenge th  and 
is  full  of  wrath ;  the  Lord  taketh  vengeance  on  his  adversaries,  and 
he  reserveth  wrath  for  his  enemies.  The  Lord  is  slow  to  anger,  and 
great  in  power,  and  will  by  no  means  clear  the  guilty:  the  Lord 
hath  his  way  in  the  whirlwind  and  in  the  storm,  and  the  clouds  are 
the  dust  of  his  feet.  He  rebuketh  the  sea,  and  maketh  it  dry,  and 
drieth  up  all  the  rivers:  Bashan  languisheth,  and  Carmel,  and  the 
flower  of  Lebanon  languisheth.  The  mountains  quake  at  him, 
and  the  hills  melt;  and  the  earth  is  upheaved  at  his  presence,  yea, 
the  world,  and  all  that  dwell  therein.  Who  can  stand  before  his 
indignation?  and  who  can  abide  in  the  fierceness  of  his  anger?  his 
fury  is  poured  out  like  fire,  and  the  rocks  are  broken  asunder  by 
him. 

The  Lord  is  good,  a  strong  hold  in  the  day  of  trouble;  and  he 
knoweth  them  that  put  their  trust  in  him. 

But  with  an  overrunning  flood  he  will  make  a  full  end  of  the  place 
thereof,  and  will  pursue  his  enemies  into  darkness. 

* 

He  that  dasheth  in  pieces  is  come  up  before  thy  face: 

Keep  the  munition;  watch  the  way; 
Make  thy  loins  strong, 

Fortify  thy  power  mightily. 

The  shield  of  his  mighty  men  is  made  red: 

The  valiant  men  are  in  scarlet: 
The  chariots  flash  with  steel  in  the  day  of  his  preparation, 

And  the  spears  are  shaken  terribly. 

The  chariots  rage  in  the  streets. 

They  justle  one  against  another  in  the  broad  ways: 
The  appearance  of  them  is  like  torches, 

They  run  like  the  lightnings. 

He  remembereth  his  worthies : 

They  stumble  in  their  march; 
They  make  haste  to  the  wall  thereof. 

And  the  mantelet  is  prepared. 
265 


Prophecies  to  the  External  World  § 

The  gates  of  the  rivers  are  opened,  and  the  palace  is  dissolved: 
And  Huzzab  is  uncovered;  she  is  carried  away; 

And  her  handmaids  mourn  as  with  the  voice  of  doves, 
Tabering  upon  their  breasts. 

But  Nineveh  hath  been  from  of  old  like  a  pool  of  water; 

Yet  they  flee  away: 
'Stand,  stand' — 

But  none  looketh  back. 

Take  ye  the  spoil  of  silver, 

Take  the  spoil  of  gold: 
For  there  is  none  end  of  the  store, 

The  glory  of  all  pleasant  furniture. 

She  is  empty,  and  void,  and  waste: 

And  the  heart  melteth,  and  the  knees  smite  together; 
And  anguish  is  in  all  loins. 

And  the  faces  of  them  all  are  waxed  pale. 

Where  is  the  den  of  the  lions, 

And  the  feeding  place  of  the  young  lions, 
Where  the  lion  and  the  lioness  walked, 

The  lion's  whelp,  and  none  made  them  afraid? 


Thy  shepherds  slumber,  O  king  of  Assyria, 

Thy  worthies  are  at  rest : 
Thy  people  are  scattered  upon  the  mountains, 

And  there  is  none  to  gather  them. 

There  is  no  assuaging  of  thy  hurt; 

Thy  wound  is  grievous : 
All  that  hear  the  bruit  of  thee  clap  the  hands  over  thee: 

For  upon  whom  hath  not  thy  wickedness  passed  continually? 
266 


Obadiah,  Joel 

BOOK  OF  OBADIAH 

This  shortest  of  the  prophetic  books  is  a  single  prophecy,  the 
Doom  of  Edom.  The  Edomites  were  a  kindred  people  to  Israel, 
descendants  of  Esau.  The  point  of  the  denunciation  is  their  cruelty 
to  Israel  in  the  hour  of  Israel's  affliction. 

Passage  from  the  Book  of  Obadiah 

For  the  violence  done  to  thy  brother  Jacob  shame  shall  cover 
thee,  and  thou  shalt  be  cut  off  for  ever.  In  the  day  that  thou  stood- 
est  on  the  other  side,  in  the  day  that  strangers  carried  away  his 
substance,  and  foreigners  entered  into  his  gates,  and  cast  lots  upon 
Jerusalem  even  thou  wast  as  one  of  them.  But  look  not  thou  on 
the  day  of  thy  brother  in  the  day  of  his  disaster,  and  rejoice  not 
over  the  children  of  Judah  in  the  day  of  their  destruction;  neither 
speak  proudly  in  the  day  of  distress.  Enter  not  into  the  gate  of 
my  people  in  the  day  of  their  calamity;  yea,  look  not  thou  on  their 
affliction  in  the  day  of  their  calamity,  neither  lay  ye  hands  on  their 
substance  in  the  day  of  their  calamity.  And  stand  thou  not  in 
the  crossway,  to  cut  off  those  of  his  that  escape:  and  deliver  not 
up  those  of  his  that  remain  in  the  day  of  distress.  For  the  day  of 
the  Lord  is  near  upon  all  the  nations:  as  thou  hast  done,  it  shall 
be  done  unto  thee;  thy  dealing  shall  return  upon  thine  own  head. 
For  as  ye  have  drunk  upon  my  holy  mountain,  so  shall  all  the 
nations  drink  continually,  yea,  they  shall  drink,  and  swallow  down, 
and  shall  be  as  though  they  had  not  been. 

But  in  mount  Zion  there  shall  be  those  that  escape,  and  it  shall 
be  holy;  and  the  house  of  Jacob  shall  possess  their  possessions. 
And  the  house  of  Jacob  shall  be  a  fire,  and  the  house  of  Joseph  a 
flame:  and  the  house  of  Esau  for  stubble,  and  they  shall  burn  among 
them,  and  devour  them:. and  there  shall  not  be  any  remaining  to 
the  house  of  Esau;  for  the  Lord  hath  spoken  it. 

BOOK  OF  JOEL 

The  book  consists  of  a  single  poem,  the  Rhapsody  of  the  Locust 
Plague.  It  has  already  appeared  (above,  page  155)  as  a  typical 
illustration  of  rhapsodic  form. 

267 


CHAPTER  IV 

COLLECTED  PSALMS  AND  LYRICS  OF  ISRAEL 

The  Book  of  Psalms 
Lamentations 
The  Song  of  Songs 


The  Book  of  Psalms  in  the  traditional  Bible  is  a  miscellaneous  col- 
lection, without  any  apparent  principle  of  arrangemetit.  I  ft  this  work 
the  Psalms  are  grouped  as  below.  For  the  significafice  of  the  group- 
ing, as  well  as  for  the  interpretation  of  particular  poe^ns,  see  the  Notes 
{below,  pages  4gj-j02). 

National  Psalms 

"^ it  The  four  National  Anthems  of  Israel,  the  Sennucherib 
Psalms,  arid  certain  others  of  these  National  Psalms,  have 
been  transferred  to  appropriate  places  in  the  Historic  Outline. 

Psalms  of  Nature 

Psalms  of  Judgment  or  Providence 

Psalms  of  Religious  Experience 

Psalms  of  Prayer,  Trust,  Consecration 

Liturgies 

Festal  Hymns  and  Anthems 


Lamentations:  A  Dirge  over  Fallen  Jerusalem 
The  Song  of  Songs,  which  is  Solomon's 


270 


The  Tree  and  the  Chajf 
A  Prefatory  Psalm 

Blessed  is  the  man  that  u\dketh  nat  in  the  eounsel  of  the  7cieked, 

\or  standeth  in  the  way  of  sinners, 

\or  sitteth  in  the  seat  of  the  seornfuL 
But  his  delii^ht  is  in  the  law  of  the  Lord; 

And  in  his  law  doth  he  meditate  day  and  nii^ht. 

And  he  shall  be  like  a  Tree  planted  by  the  streams  of  water, 

That  brin;;eth  forth  its  fruit  in  its  season, 
Whose  leaf  also  doth  not  wither: 

A  nd  whatsoreer  he  doeth  sJiall  prosper. 
The  wieked  are  not  so; 

But  are  like  the  ChatJ  whieh  the  7C'ind  driveth  away. 

Therefore  the  wieked  shall  not  stand  in  the  judi^cment, 
Xor  sinners  in  the  eont^ret^ation  of  the  rii^hteous. 

For  the  Lord  knoweth  the  way  of  the  righteous: 
But  the  way  of  tJie  wieked  sJiall  perish. 


371 


NATIONAL  PSALMS 

Song  of  the  Lord's  Anointed 

Why  do  the  nations  rage, 

And  the  peoples  imagine  a  vain  thing? 

The  kings  of  the  earth  set  themselves,  and  the  rulers  take  counsel 

together, 
Against  the  Lord,  and  against  his  Anointed: 

'  Let  us  break  their  bands  asunder. 

And  cast  away  their  cords  from  us.' 

He  that  sitteth  in  the  heavens  shall  laugh: 
The  Lord  shall  have  them  in  derision. 
Then  shall  he  speak  unto  them  in  his  wrath, 
And  vex  them  in  his  sore  displeasure: 
"  Yet  I  have  set  My  King 
Upon  my  holy  hill  of  Zion." 

Jehovah's  King 

I  will  tell  of  the  decree: 

The  Lord  said  unto  me, 
"Thou  art  my  son; 

''This  day  have  I  begotten  thee. 
"Ask  of  me,  and  I  will  give  the  nations  for  thine  inheritance, 

"And  the  uttermost  parts  of  the  earth  for  thy  possession. 
"Thou  shalt  break  them  with  a  rod  of  iron; 

"Thou  shalt  dash  them  in  pieces  like  a  potter's  vessel." 

Now  therefore  be  wise,  O  ye  kings: 

Be  instructed,  ye  judges  of  the  earth. 
Serve  the  I  opd  wUh  fear, 

.ixid  rejoice  with  trembling. 

272 


§  National  Hymns  and  Anthems 

Kiss  the  son,  lest  he  be  angry, 

And  ye  perish  in  the  way, 
For  his  wrath  will  soon  be  kindled. 

Blessed  are  all  they  that  put  their  trust  in  him. 

King  and  Priest 

The  Lord  saith  unto  my  lord, 

"Sit  thou  at  my  right  hand, 

''Until  I  make  thine  enemies  thy  footstool." 

The  Lord  shall  stretch  forth  the  rod  of  thy  strength  out  of  Zion: 
Rule  thou  in  the  midst  of  thine  enemies. 

Thy  people  offer  themselves  willingly  in  the  day  of  thy  power; 
On  the  mountains  of  holiness,  from  the  womb  of  the  morning, 
thy  youth  are  to  thee  as  the  dew. 

The  Lord  hath  sworn,  and  will  not  repent, 
"Thou  art  a  priest  for  ever 
"After  the  order  of  Melchizedek. " 

The  Lord  at  thy  right  hand  shall  strike  through  kings  in  the  day  of 

his  wrath. 
He  shall  judge  among  the  nations — the  places  are  full  of  dead 

bodies — 
He  shall  strike  through  the  head  over  a  wide  land: 
He  shall  drink  of  the  brook  in  the  way,  therefore  shall  he  lift  up  the 

head. 


A  Dynasty  of  Righteousness 

Thine  house  and  thy  kingdom  shall  he  made  sure  for  ever  before  thee: 
thy  throne  shall  be  established  for  ever. 

Give  the  king  thy  judgements,  O  God, 

And  thy  righteousness  unto  the  king's  son. 

He  shall  judge  thy  people  with  righteousness, 
And  thy  poor  with  judgement. 
273 


Psalms  and  Lyrics  § 

The  mountains  shall  bring  peace  to  the  people, 

And  the  hills,  in  righteousness. 
He  shall  judge  the  poor  of  the  people, 
He  shall  save  the  children  of  the  needy. 

And  shall  break  in  pieces  the  oppressor. 
They  shall  fear  thee  while  the  sun  endureth, 

And  so  long  as  the  moon,  throughout  all  generations. 
He  shall  come  down  like  rain  upon  the  mown  grass: 

As  showers  that  water  the  earth. 
In  his  days  shall  the  righteous  flourish; 

And  abundance  of  peace,  till  the  moon  be  no  more. 
He  shall  have  dominion  also  from  sea  to  sea. 

And  from  the  River  unto  the  ends  of  the  earth. 
They  that  dwell  in  the  wilderness  shall  bow  before  him; 

And  his  enemies  shall  lick  the  dust. 

The  kings  of  Tarshish  and  of  the  isles  shall  bring  presents: 

The  kings  of  Sheba  and  Seba  shall  offer  gifts. 
Yea,  all  kings  shall  fall  down  before  him: 

All  nations  shall  serve  him. 
For  he  shall  deliver  the  needy  when  he  crieth; 

And  the  poor,  that  hath  no  helper. 
He  shall  have  pity  on  the  poor  and  needy, 

And  the  souls  of  the  needy  he  shall  save. 
He  shall  redeem  their  soul  from  oppression  and  violence; 

And  precious  shall  their  blood  be  in  his  sight: 
And  they  shall  live;  and  to  him  shall  be  given  of  the  gold  of  Sheba: 

And  men  shall  pray  for  him  continually; 

They  shall  bless  him  all  the  day  long. 
There  shall  be  abundance  of  com  in  the  earth  upon  the  top  of  the 
mountains; 

The  fruit  thereof  shall  shake  like  Lebanon: 

And  they  of  the  city  shall  flourish  like  grass  of  the  earth. 
His  name  shall  endure  for  ever; 

His  name  shall  be  continued  as  long  as  the  sun: 
And  men  shall  be  blessed  in  him; 

All  nations  shall  call  him  happy. 

274 


'Q-  National  Hymns  and  Anthems 
Zion  Mother  of  Nations 

ZION 

His  foundation  in  the  holy  mountains  the  Lord  loveth; 

Even  the  gates  of  Zion  more  than  all  the  dwellings  of  Jacob. 

Glorious  things  are  spoken  of  thee,  O  city  of  God. 

I  will  make  mention  of  Rahab  and  Babylon  as  among  them  that 

know  me: 
Behold  Philistia,  and  Tyre,  with  Ethiopia; 
This  one  was  bom  there. 

Yea,  of  Zion  it  shall  be  said,  This  one  and  that  one  was  bom  in  her; 

And  the  Most  High  himself  shall  establish  her. 

The  Lord  shall  count,  when  he  writeth  up  the  peoples, 

This  one  was  born  there. 

They  that  sing  as  well  as  they  that  dance  shall  say, 

All  my  fountains  are  in  thee. 


A  Processional  Hymn 

Let  God  arise,  let  his  enemies  be  scattered; 

Let  them  also  that  hate  him  flee  before  him. 
As  smoke  is  driven  away, 

So  drive  them  away: 
As  wax  melteth  before  the  fire. 

So  let  the  wicked  perish  at  the  presence  of  God. 
But  let  the  righteous  be  glad;  let  them  exult  before  God; 

Yea,  let  them  rejoice  with  gladness. 


Sing  unto  God,  sing  praises  to  his  name: 
Cast  up  a  high  way  for  him  that  rideth  through  the  deserts; 
His  name  is  jah; 
And  exult  ye  before  him. 
A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his 
holy  habitation. 

275 


Psalms  and  Lyrics  -g> 

God  setteth  the  solitary  in  families: 

He  bringeth  out  the  prisoners  into  prosperity: 

But  the  rebellious  dwell  in  a  parched  land. 
O  God,  when  thou  wentest  forth  before  thy  people, 
When  thou  didst  march  through  the  wilderness; 

The  earth  trembled,  the  heavens  also  dropped  at  the  presence 
of  God: 

Yon  Sinai  at  the  presence  of  God,  the  God  of  Israel. 
Thou,  O  God,  didst  send  a  plentiful  rain, 
Thou  didst  confirm  thine  inheritance,  when  it  was  weary. 

Thy  congregation  dwelt  therein: 

Thou,  O  God,  didst  prepare  of  thy  goodness  for  the  poor. 

The  Lord  giveth  the  word: 

The  women  that  pubhsh  the  tidings  are  a  great  host. 

^ Kings  of  armies  flee,  they  flee, 

And  she  that  tarrieth  at  home  divideth  the  spoil ' — 
^Will  ye  lie  among  the  sheepfolds? ' — 
'The  wings  of  a  dove  covered  with  silver  and  her  pinions  with  yellow 


'When  the  Almighty  scattered  kings  therein 
It  was  as  when  it  snoweth  in  Zalmon.' — 
A  mountain  of  God  is  the  mountain  of  Bashan; 
An  high  mountain  is  the  mountain  of  Bashan. 

Why  look  ye  askance,  ye  high  mountains,  at  the  mountain 

which  God  hath  desired  for  his  abode? 
Yea,  the  Lord  will  dwell  in  it  for  ever. 
'The  chariots  of  God  are  twenty  thousand,   even  thousands  upon 

thousands ' — 
The  Lord  is  among  them,  Sinai  is  in  the  sanctuary. 

'  Thou  hast  ascended  on  high,  thou  hast  led  thy  captivity  captive, 

thou  hast  received  gifts  among  men  ' — 
Yea,  among  the  rebellious  also,  that  the  Lord  God  might 
dwell  with  them. 

II 

Blessed  be  the  Lord,  who  daily  beareth  our  burden. 
Even  the  God  who  is  our  salvation. 

276 


§  National  Hymns  and  Anthems 

God  is  unto  us  a  God  of  deliverances; 
And  unto  jehovah  the  Lord  belong  the  issues  from  death. 
But  God  shall  smite  through  the  head  of  his  enemies, 
The  hairy  scalp  of  such  an  one  as  goeth  on  still  in  his  guiltiness. 
The  Lord  said,  I  will  bring  again  from  Bashan, 
I  will  bring  them  again  from  the  depths  of  the  sea: 
That  thou  mayest  dip  thy  foot  in  blood, 

That  the  tongue  of  thy  dogs  may  have  its  portion  from  thine 
enemies. 

They  have  seen  thy  goings,  O  God, 

Even  the  goings  of  my  God,  my  King,  into  the  sanctuary. 

The  singers  went  before,  the  minstrels  followed  after, 

In  the  midst  of  the  damsels  playing  with  timbrels. 

Bless  ye  God  in  the  congregations. 

Even  the  Lord,  ye  that  are  of  the  fountain  of  Israel. 

There  is  little  Benjamin  their  ruler, 

The  princes  of  Judah  and  their  council, 

The  princes  of  Zebulun,  the  princes  of  Naphtali. 

Thy  God  hath  commanded  thy  strength: 

Strengthen,  O  God,  that  which  thou  hast  wrought  for  us. 

Because  of  thy  temple  at  Jerusalem  kings  shall  bring  presents 

unto  thee. 
Rebuke  the  wild  beast  of  the  reeds. 

The  multitude  of  the  bulls,  with  the  calves  of  the  peoples, 
Every  one  submitting  himself  with  pieces  of  silver; 
Scatter  thou  the  peoples  that  delight  in  war. 
Princes  shall  come  out  of  Egypt; 
Ethiopia  shall  haste  to  stretch  out  her  hands  unto  God. 

Sing  unto  God,  ye  kingdoms  of  the  earth; 

O  sing  praises  unto  the  Lord; 

To  him  that  rideth  upon  the  heavens  of  heavens,  which  are  of  old: 

Lo,  he  uttereth  his  voice,  and  that  a  mighty  voice. 

Ascribe  ye  strength  unto  God: 

His  excellency  is  over  Israel, 

And  his  strength  is  in  the  skies. 

277 


Psalms  and  Lyrics  § 

O  God,  thou  art  terrible  out  of  thy  holy  places: 

The  God  of  Israel,  he  giveth  strength  and  power  unto  his  people. 

Blessed  be  God. 


A  Royal  Marriage  Hymn 

My  heart  overfloweth  with  a  goodly  matter: 

I  speak  the  things  which  I  have  made  touching  the  king: 

My  tongue  is  the  pen  of  a  ready  writer. 

Thou  art  fairer  than  the  children  of  men; 
Grace  is  poured  into  thy  lips: 

Therefore  God  hath  blessed  thee  for  ever. 
Gird  thy  sword  upon  thy  thigh,  O  mighty  one, 

Thy  glory  and  thy  majesty. 
And  in  thy  majesty  ride  on  prosperously, 
In  behalf  of  truth  and  meekness  and  righteousness: 

And  thy  right  hand  shall  teach  thee  terrible  things. 
Thine  arrows  are  sharp — the  peoples  fall  under  thee — 

In  the  heart  of  the  king's  enemies. 
Thy  throne  is  the  throne  of  God  for  ever  and  ever: 

A  sceptre  of  equity  is  the  sceptre  of  thy  kingdom. 
Thou  hast  loved  righteousness,  and  hated  wickedness: 

Therefore  God,  thy  God,  hath  anointed  thee 

With  the  oil  of  gladness  above  thy  fellows. 
All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia; 

Out  of  ivory  palaces  stringed  instruments  have  made  thee 
glad. 
Kings'  daughters  are  among  thy  honourable  women: 

At  thy  right  hand  doth  stand  the  queen  in  gold  of  Ophir. 

Hearken,  O  daughter,  and  consider,  and  incline  thine  ear; 

Forget  also  thine  own  people,  and  thy  father's  house; 
So  shall  the  king  desire  thy  beauty: 

For  he  is  thy  Lord;  and  worship  thou  him. 
And  the  daughter  of  Tyre  shall  be  there  with  a  gift; 

Even  the  rich  among  the  people  shall  intreat  thy  favour. 
278 


§  National  H3nnns  and  Anthems 

The  king's  daughter  within  the  palace  is  all  glorious: 

Her  clothing  is  inwrought  with  gold. 
She  shall  be  led  unto  the  king  in  broidered  work: 

The  virgins  her  companions  that  follow  her  shall  be  brought 
unto  thee. 
With  gladness  and  rejoicing  shall  they  be  led: 

They  shall  enter  into  the  king's  palace. 
Instead  of  thy  fathers  shall  be  thy  children, 

Whom  thou  shalt  make  princes  in  all  the  earth. 
I  will  make  thy  name  to  be  remembered  in  all  generations: 

Therefore  shall  the  peoples  give  thee  thanks  for  ever  and 
ever. 


From  Elegiac  Ode:  The  Covenant  of  David  Abhorred 

I  will  sing  of  the  mercies  of  the  Lord  for  ever: 
With  my  mouth  will  I  make  known  thy  faithfulness  to  all  genera- 
tions. 
For  I  have  said,  Mercy  shall  be  built  up  for  ever; 
Thy  faithfulness  shalt  thou  establish  in  the  very  heavens. 

"I  have  made  a  covenant  with  my  chosen, 
"I  have  sworn  unto  David  my  servant; 
"Thy  seed  will  I  establish  for  ever, 
"And  build  up  thy  throne  to  all  generations." 

And  the  heavens  shall  praise  thy  wonders,  O  Lord; 
Thy  faithfulness  also  in  the  assembly  of  the  holy  ones. 
For  who  in  the  skies  can  be  compared  unto  the  Lord? 
Who  among  the  sons  of  the  mighty  is  like  unto  the  Lord, 

A  God  very  terrible  in  the  council  of  the  holy  ones, 
And  to  be  feared  above  all  them  that  are  round  about  him? 
O  Lord  God  of  hosts,  who  is  a  mighty  one,  like  unto  thee,  O  jah? 
And  thy  faithfulness  is  round  about  thee. 

279 


Psalms  and  Lyrics  § 

Thou  rulest  the  pride  of  the  sea: 

When  the  waves  thereof  arise,  thou  stillest  them. 

Thou  hast  broken  Rahab  in  pieces,  as  one  that  is  slain; 

Thou  hast  scattered  thine  enemies  with  the  arm  of  thy  strength. 

The  heavens  are  thine,  the  earth  also  is  thine: 

The  world  and  the  fulness  thereof,  thou  hast  founded  them. 

The  north  and  the  south,  thou  hast  created  them: 

Tabor  and  Hermon  rejoice  in  thy  name. 

Thou  hast  a  mighty  arm: 

Strong  is  thy  hand,  and  high  is  thy  right  hand. 

Righteousness  and  judgement  are  the  foundation  of  thy  throne: 

Mercy  and  truth  go  before  thy  face. 

Blessed  is  the  people  that  know  the  joyful  sound: 
They  walk,  O  Lord,  in  the  light  of  thy  countenance. 
In  thy  name  do  they  rejoice  all  the  day: 
And  in  thy  righteousness  are  they  exalted. 

For  thou  art  the  glory  of  their  strength: 
And  in  thy  favour  our  horn  shall  be  exalted. 
For  our  shield  belongeth  unto  the  Lord; 
And  our  king  to  the  Holy  One  of  Israel. 


But  thou  hast  cast  off  and  rejected, 
Thou  hast  been  wroth  with  thine  anointed. 
Thou  hast  abhorred  the  covenant  of  thy  servant: 
Thou  hast  profaned  his  crown  even  to  the  ground. 

Thou  hast  broken  down  all  his  hedges; 
Thou  hast  brought  his  strong  holds  to  ruin. 
All  that  pass  by  the  way  spoil  him: 
He  is  become  a  reproach  to  his  neighbours. 

280 


<§-  National  Hymns  and  Anthems 

Thou  hast  exalted  the  right  hand  of  his  adversaries; 
Thou  hast  made  all  his  enemies  to  rejoice. 
Yea,  thou  turnest  back  the  edge  of  his  sword, 
And  hast  not  made  him  to  stand  in  the  battle. 

Thou  hast  made  his  brightness  to  cease, 
And  cast  his  throne  down  to  the  ground. 
The  days  of  his  youth  hast  thou  shortened: 
Thou  hast  covered  him  with  shame. 

How  long,  O  Lord,  wilt  thou  hide  thyself  for  ever? 

How  long  shall  thy  wrath  burn  like  fire? 

O  remember  how  short  my  time  is: 

For  what  vanity  hast  thou  created  all  the  children  of  men! 

What  man  is  he  that  shall  live  and  not  see  death, 
That  shall  deliver  his  soul  from  the  power  of  Sheol? 
Lord,  where  are  thy  former  mercies, 
Which  thou  swarest  unto  David  in  thy  faithfulness? 

Remember,  Lord,  the  reproach  of  thy  servants; 

How  I  do  bear  in  my  bosom  the  reproach  of  all  the  mighty  peoples; 

Wherewith  thine  enemies  have  reproached,  O  Lord, 

Wherewith  they  have  reproached  the  footsteps  of  thine  anointed. 


Thoughts  from  the  Song  of  Moses 
I 

*  The  Eternal  God  is  thy  dwelling  place.* 

Lord,  thou  hast  been  our  dwelling  place 
In  all  generations. 

Before  the  mountains  were  brought  forth. 
Or  ever  thou  hadst  formed  the  earth  and  the  world. 
Even  from  everlasting  to  everlasting,  thou  art  God. 

281 


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Thou  turnest  man  to  dust; 

And  sayest,  Return,  ye  children  of  men. 
For  a  thousand  years  in  thy  sight 

Are  but  as  yesterday  when  it  passeth, 

And  as  a  watch  in  the  night. 
Thou  earnest  them  away  as  with  a  flood; 

They  are  as  a  sleep. 
In  the  morning  they  are  like  grass  which  groweth  up: 

In  the  morning  it  flourisheth,  and  groweth  up; 

In  the  evening  it  is  cut  down,  and  withereth. 

For  we  are  consumed  in  thine  anger, 
And  in  thy  wrath  are  we  troubled. 

Thou  hast  set  our  iniquities  before  thee. 

Our  secret  sins  in  the  light  of  thy  countenance. 
For  all  our  days  are  passed  away  in  thy  wrath: 

We  bring  our  years  to  an  end  as  a  tale  that  is  told. 
The  days  of  our  years  are  threescore  years  and  ten, 

Or  even  by  reason  of  strength  fourscore  years; 
Yet  is  their  pride  but  labour  and  sorrow; 

For  it  is  soon  gone,  and  we  fly  away. 
Who  knoweth  the  power  of  thine  anger, 

And  thy  wrath  according  to  the  fear  that  is  due  unto  thee? 

So  teach  us  to  number  our  days. 

That  we  may  get  us  an  heart  of  wisdom. 

Return,  O  Lord;  how  long? 

And  let  it  repent  thee  concerning  thy  servants. 
O  satisfy  us  in  the  morning  with  thy  mercy; 

That  we  may  rejoice  and  be  glad  all  our  days. 
Make  us  glad  according  to  the  days  wherein  thou  hast  afilicted 
us. 

And  the  years  wherein  we  have  seen  evil. 
Let  thy  work  appear  unto  thy  servants, 

And  thy  glory  upon  their  children. 

282 


<§-  National  Hymns  and  Anthems 

And  let  the  beauty  of  the  Lord  our  God  be  upon  us: 
And  establish  thou  the  work  of  our  hands  upon  us; 
Yea,  the  work  of  our  hands  establish  thou  it. 

n 

'  Underneath  are  the  everlasting  arms.'' 

He  that  dwelleth  in  the  secret  place  of  the  Most  High 

Shall  abide  under  the  shadow  of  the  Almighty. 
I  will  say  of  the  Lord,  'He  is  my  refuge  and  my  fortress; 

*My  God,  in  whom  I  trust.' 
For  he  shall  deliver  thee  from  the  snare  of  the  fowler, 

And  from  the  noisome  pestilence. 
He  shall  cover  thee  with  his  pinions. 
And  under  his  wings  shalt  thou  take  refuge: 

His  truth  is  a  shield  and  a  buckler. 
Thou  shalt  not  be  afraid  for  the  terror  by  night. 

Nor  for  the  arrow  that  fiieth  by  day; 
For  the  pestilence  that  w^alketh  in  darkness. 

Nor  for  the  destruction  that  wasteth  at  noonday. 
A  thousand  shall  fall  at  thy  side. 
And  ten  thousand  at  thy  right  hand; 

But  it  shall  not  come  nigh  thee. 
Only  with  thine  eyes  shalt  thou  behold, 

And  see  the  reward  of  the  wicked. 

'For  thou,  O  Lord,  art  my  refuge!' 

Thou  hast  made  the  Most  High  thy  habitation: 
There  shall  no  evil  befall  thee. 

Neither  shall  any  plague  come  nigh  thy  tent. 
For  he  shall  give  his  angels  charge  over  thee, 

To  keep  thee  in  all  thy  ways. 
They  shall  bear  thee  up  in  their  hands, 

Lest  thou  dash  thy  foot  against  a  stone. 
Thou  shalt  tread  upon  the  lion  and  adder: 

The  young  lion  and  the  serpent  shalt  thou  trample  under  feet. 
"Because  he  hath  set  his  love  upon  me,  therefore  will  I  deliver  him: 

"I  will  set  him  on  high,  because  he  hath  known  my  name. 

283 


Psalms  and  Lyrics  -g> 


"He  shall  call  upon  me,  and  I  will  answer  him; 
*'I  will  be  with  him  in  trouble: 
"I  will  deUver  him,  and  honour  him. 

"With  long  life  will  I  satisfy  him, 
"And  shew  him  my  salvation." 


284 


PSALMS  OF  NATURE 

Song  of  the  Thunderstorm 

Give  unto  the  Lord,  O  ye  sons  of  the  mighty, 
Give  unto  the  Lord  glory  and  strength. 
Give  unto  the  Lord  the  glory  due  unto  his  name: 
Worship  the  Lord  in  the  beauty  of  holiness. 

The  voice  of  the  Lord  is  upon  the  waters: 
The  God  of  glory  thundereth. 
Even  the  Lord  upon  many  waters. 

The  voice  of  the  Lord  is  powerful; 
The  voice  of  the  Lord  is  full  of  majesty. 
The  voice  of  the  Lord  breaketh  the  cedars; 

Yea,  the  Lord  breaketh  in  pieces  the  cedars  of  Lebanon. 
He  maketh  them  also  to  skip  like  a  calf; 
Lebanon  and  Sirion  like  a  young  wild-ox. 

The  voice  of  the  Lord  cleaveth  the  flames  of  fire. 
The  voice  of  the  Lord  shaketh  the  wilderness; 
The  Lord  shaketh  the  wilderness  of  Kadesh. 

The  voice  of  the  Lord  maketh  the  hinds  to  calve, 

And  strippeth  the  forests  bare: 

And  in  his  temple  every  thing  saith.  Glory. 

The  Lord  sat  as  king  at  the  flood; 
Yea,  the  Lord  sitteth  as  king  for  ever. 
The  Lord  will  give  strength  unto  his  people; 
The  Lord  will  bless  his  people  with  peace. 

28s 


Psalms  and  Lyrics  -g> 

Jehovah's  Immovable  Throne 

The  Lord  reigneth;  he  is  apparelled  with  majesty; 

The  Lord  is  apparelled,  he  hath  girded  himself  with  strength. 

The  world  also  is  stabhshed,  that  it  cannot  be  moved: 

Thy  throne  is  established  of  old:  thou  art  from  everlasting. 

The  floods  have  Hfted  up,  O  Lord, 
The  floods  have  lifted  up  their  voice; 
The  floods  lift  up  their  waves. 

Above  the  voices  of  many  waters, 
The  mighty  breakers  of  the  sea, 
The  Lord  on  high  is  mighty. 

Thy  testimonies  are  very  sure: 

HoUness  becometh  thine  house,  O  Lord,  for  evermore. 


Man  The  Viceroy  of  God 

O  Lord,  our  Lord, 

How  excellent  is  thy  name  in  all  the  earth! 

Who  hast  set  thy  glory  upon  the  heavens. 

Out  of  the  mouth  of  babes  and  sucklings  hast  thou  estabUshed 

strength, 
Because  of  thine  adversaries. 
That  thou  mightest  still  the  enemy  and  the  avenger. 

When  I  consider  thy  heavens,  the  work  of  thy  fingers. 
The  moon  and  the  stars,  which  thou  hast  ordained; 
What  is  man,  that  thou  art  mindful  of  him? 
And  the  son  of  man,  that  thou  visitest  him? 

For  thou  hast  made  him  but  Httle  lower  than  God, 

And  crownest  him  with  glory  and  honour. 

Thou  madest  him  to  have  dominion  over  the  works  of  thy 

hands; 
Thou  hast  put  all  things  under  his  feet: 

286 


<§-  Psalms  of  Nature 

All  sheep  and  oxen, 

Yea,  and  the  beasts  of  the  field; 

The  fowl  of  the  air,  and  the  fish  of  the  sea, 

Whatsoever  passeth  through  the  paths  of  the  seas. 

O  Lord,  our  Lord, 

How  excellent  is  thy  name  in  all  the  earth! 

The  Heavens  Above  and  the  Law  Within 

The  heavens  declare  the  glory  of  God; 

And  the  firmament  sheweth  his  handywork. 

Day  unto  day  uttereth  speech. 

And  night  unto  night  sheweth  knowledge. 

There  is  no  speech  nor  language; 

Their  voice  cannot  be  heard. 

Their  line  is  gone  out  through  all  the  earth, 

And  their  words  to  the  end  of  the  world. 

In  them  hath  he  set  a  tabernacle  for  the  sun, 

Which  is  as  a  bridegroom  coming  out  of  his  chamber, 

And  rejoiceth  as  a  strong  man  to  run  his  course. 

His  going  forth  is  from  the  end  of  the  heaven, 

And  his  circuit  unto  the  ends  of  it: 

And  there  is  nothing  hid  from  the  heat  thereof. 

The  law  of  the  Lord  is  perfect,  restoring  the  soul: 

The  testimony  of  the  Lord  is  sure,  making  wise  the  simple. 

The  precepts  of  the  Lord  are  right,  rejoicing  the  heart: 

The  commandment  of  the  Lord  is  pure,  enlightening  the  eyes. 

The  fear  of  the  Lord  is  clean,  enduring  for  ever: 

The  judgements  of  the  Lord  are  true,  and  righteous  altogether. 

More  to  be  desired  are  they  than  gold,  yea,  than  much  fine 

gold: 
Sweeter  also  than  honey  and  the  honeycomb. 

Moreover  by  them  is  thy  servant  warned: 
In  keeping  of  them  there  is  great  reward. 
287 


Psalms  and  Lyrics  § 


Who  can  discern  his  errors?    Clear  thou  me  from  hidden 

faults. 
Keep  back  thy  servant  also  from  presumptuous  sins;  let 

them  not  have  dominion  over  me: 
Then  shall  I  be  perfect, 
And  I  shall  be  clear  from  great  transgression. 


Let  the  words  of  my  mouth  and  the  meditation  of  my  heart  be 

acceptable  in  thy  sight, 
O  Lord,  my  rock,  and  my  redeemer. 


The  World  Within  and  the  World  Without 


Bless  the  Lord,  O  my  soul. 

And  all  that  is  within  me,  bless  his  holy  name. 
Bless  the  Lord,  O  my  soul. 

And  forget  not  all  his  benefits: 
Who  forgiveth  all  thine  iniquities; 

Who  healeth  all  thy  diseases; 
Who  redeemeth  thy  life  from  destruction; 

Who  crowneth  thee  with  lovingkindness  and  tender  mer- 
cies: 
Who  satisfieth  thy  mouth  with  good  things; 

So  that  thy  youth  is  renewed  hke  the  eagle. 

The  Lord  executeth  righteous  acts. 

And  judgements  for  all  that  are  oppressed. 
He  made  known  his  ways  unto  Moses, 

His  doings  unto  the  children  of  Israel. 
The  Lord  is  full  of  compassion  and  gracious, 

Slow  to  anger,  and  plenteous  in  mercy. 
He  will  not  always  chide; 

Neither  will  he  keep  his  anger  for  ever. 
He  hath  not  dealt  with  us  after  our  sins. 

Nor  rewarded  us  after  our  iniquities. 


<§-  Psalms  of  Nature 

For  as  the  heaven  is  high  above  the  earth, 

So  great  is  his  mercy  toward  them  that  fear  him. 
As  far  as  the  east  is  from  the  west, 

So  far  hath  he  removed  our  transgressions  from  us. 
Like  as  a  father  pitieth  his  children. 

So  the  Lord  pitieth  them  that  fear  him. 
For  he  knoweth  our  frame; 

He  remembereth  that  we  are  dust. 

As  for  man,  his  days  are  as  grass; 

As  a  flower  of  the  field,  so  he  flourisheth. 
For  the  wind  passe th  over  it,  and  it  is  gone: 

And  the  place  thereof  shall  know  it  no  more. 
But  the  mercy  of  the  Lord  is  from  everlasting  to. 
everlasting  upon  them  that  fear  him, 

And  his  righteousness  unto  children's  children; 
To  such  as  keep  his  covenant. 

And  to  those  that  remember  his  precepts  to  do 
them. 

The  Lord  hath  established  his  throne  in  the  heavens; 

And  his  kingdom  ruleth  over  all. 
Bless  the  Lord,  ye  angels  of  his, 

Ye  mighty  in  strength; 
That  fulfil  his  word. 

Hearkening  unto  the  voice  of  his  word. 
Bless  the  Lord,  all  ye  his  hosts; 

Ye  ministers  of  his,  that  do  his  pleasure. 
Bless  the  Lord,  all  ye  his  works. 

In  all  places  of  his  dominion. 

IbHH  tljr  tons,  (§  mg  Haul 

n 

Bless  the  Lord,  O  my  soul. 

O  Lord  my  God,  thou  art  very  great; 
Thou  art  clothed  with  honour  and  majesty: 

Who  coverest  thyself  with  light  as  with  a  garment; 
289 


Psalms  and  Lyrics  -g> 


Who  stretchest  out  the  heavens  Hke  a  curtain; 

Who   layeth   the    beams   of   his    chambers    in    the 
waters; 
Who  maketh  the  clouds  his  chariot; 

Who  walketh  upon  the  wings  of  the  wind; 
Who  maketh  winds  his  messengers; 

His  ministers  a  flaming  fire. 

Who  laid  the  foundations  of  the  earth, 

That  it  should  not  be  moved  for  ever. 
Thou  coveredst  it  with  the  deep  as  with  a  vesture; 

The  waters  stood  above  the  mountains. 
At  thy  rebuke  they  fled; 

At  the  voice  of  thy  thunder  they  hasted  away ; 
They  went  up  by  the  mountains,  they  went  down  by  the 
valleys. 

Unto    the    place    which    thou    hadst    founded    for 
them. 
Thou  hast  set  a  bound  that  they  may  not  pass  over; 

That  they  turn  not  again  to  cover  the  earth. 

He  sendeth  forth  springs  into  the  valleys; 

They  run  among  the  mountains: 
They  give  drink  to  every  beast  of  the  field; 

The  wild  asses  quench  their  thirst. 
By  them  the  fowl  of  the  heaven  have  their  habitation. 

They  sing  among  the  branches. 
He  watereth  the  mountains  from  his  chambers: 

The  earth  is  satisfied  with  the  fruit  of  thy  works. 
He  causeth  the  grass  to  grow  for  the  cattle, 

And  herb  for  the  service  of  man: 

That  he  may  bring  forth  food  out  of  the  earth. 

And  wine  that  maketh  glad  the  heart  of  man, 

And  oil  to  make  his  face  to  shine. 

And  bread  that  strengtheneth  man's  heart. 

The  trees  of  the  Lord  are  satisfied;  . 

The  cedars  of  Lebanon,  which  he  hath  planted: 
290 


^  Psalms  of  Nature 

Where  the  birds  make  their  nests: 

As  for  the  stork,  the  fir  trees  are  her  house; 

The  high  mountains  are  for  the  wild  goats; 
The  rocks  are  a  refuge  for  the  conies. 

He  appointed  the  moon  for  seasons: 

The  sun  knoweth  his  going  down. 
Thou  makest  darkness,  and  it  is  night; 

Wherein    all    the    beasts    of    the    forest    do    creep 
forth.  ^ 

The  young  lions  roar  after  their  prey, 

And  seek  their  meat  from  God. 
The  sun  ariseth,  they  get  them  away, 

And  lay  them  down  in  their  dens. 
Man  goeth  forth  unto  his  work 

And  to  his  labour  until  the  evening. 

O  Lord,  how  manifold  are  thy  works! 
In  wisdom  hast  thou  made  them  all: 

The  earth  is  full  of  thy  riches. 
Yonder  ii  the  sea,  great  and  wide. 
Wherein  are  things  creeping  innumerable, 

Both  small  and  great  beasts. 
There  go  the  ships; 

There  is  leviathan,  whom  thou  hast  formed  to 
take  his  pastime  therein. 
These  wait  all  upon  thee, 
That  thou  mayest  give  them  their  meat  in  due  season. 

That  thou  givest  unto  them  they  gather: 

Thou  openest  thine  hand. 

They  are  satisfied  with  good: 
Thou  hidest  thy  face. 

They  are  troubled; 
Thou  takest  away  their  breath. 

They  die,  and  return  to  their  dust: 
Thou  sendest  forth  thy  spirit,  they  are  created; 

And  thou  renewest  the  face  of  the  ground. 
2gi 


Psalms  and  Lyrics  -g> 

Let  the  glory  of  the  Lord  endure  for  ever; 

Let  the  Lord  rejoice  in  his  works: 
Who  looketh  on  the  earth,  and  it  trembleth; 

He  toucheth  the  mountains,  and  they  smoke. 
I  will  sing  unto  the  Lord  as  long  as  I  live: 

I  will  sing  praise  to  my  God  while  I  have  any  being. 
Let  my  meditation  be  sweet  unto  him: 

I  will  rejoice  in  the  Lord. 
Let  sinners  be  consumed  out  of  the  earth, 

And  let  the  wicked  be  no  more. 


292 


PSALMS  OF  JUDGEMENT  OR  PROVIDENCE 
A  Vision  of  Judgement 

The  God  of  gods,  the  Lord,  hath  spoken, 

And  called  the  earth  from  the  rising  of  the  sun  unto  the  going 
down  thereof. 
Out  of  Zion,  the  perfection  of  beauty,  God  hath  shined  forth. 

Our  God  Cometh,  and  shall  not  keep  silence: 
A  fire  devoureth  before  him. 

And  it  is  very  tempestuous  round  about  him. 
He  calleth  to  the  heavens  above, 

And  to  the  earth,  that  he  may  judge  his  people: 
"Gather  my  saints  together  unto  me; 

"Those  that  have  made  a  covenant  with  me  by  sacrifice": 
And  the  heavens  declare  his  righteousness; 

For  God  is  judge  himself. 

GOD 

Hear,  O  my  people,  and  I  will  speak; 

0  Israel,  and  I  will  testify  unto  thee: 

1  am  God,  even  thy  God. 

I  will  not  reprove  thee  for  thy  sacrifices; 
And  thy  burnt  offerings  are  continually  before  me. 
I  will  take  no  bullock  out  of  thy  house. 
Nor  he-goats  out  of  thy  folds. 
For  every  beast  of  the  forest  is  mine, 
And  the  cattle  upon  a  thousand  hills. 
I  know  all  the  fowls  of  the  mountains: 
And  the  wild  beasts  of  the  field  are  mine. 
If  I  were  hungry,  I  would  not  tell  thee: 
For  the  world  is  mine,  and  the  fulness  thereof. 
Will  I  eat  the  flesh  of  bulls, 
Or  drink  the  blood  of  goats? 

293 


Psalms  and  Lyrics  -g> 

Offer  unto  God  the  sacrifice  of  thanksgiving; 
And  pay  thy  vows  unto  the  Most  High: 
And  call  upon  me  in  the  day  of  trouble; 
I  will  deliver  thee,  and  thou  shalt  glorify  me. 

But  unto  the  wicked  God  saith, 

What  hast  thou  to  do  to  declare  my  statutes, 

And  that  thou  hast  taken  my  covenant  in  thy  mouth? 

Seeing  thou  hatest  instruction, 

And  castest  my  words  behind  thee. 

When  thou  sawest  a  thief,  thou  consentedst  with  him, 

And  hast  been  partaker  with  adulterers. 

Thou  givest  thy  mouth  to  evil. 

And  thy  tongue  f rameth  deceit. 

Thou  sittest  and  speakest  against  thy  brother; 

Thou  slanderest  thine  own  mother's  son. 

These  things  hast  thou  done,  and  I  kept  silence; 

Thou  thoughtest  that  I  was  altogether  such  an  one  as  thy- 
self: 

But  I  will  reprove  thee. 

And  set  them  in  order  before  thine  eyes. 
Now  consider  this,  ye  that  forget  God, 
Lest  I  tear  you  in  pieces,  and  there  be  none  to  deliver: 
Whoso  offereth  the  sacrifice  of  thanksgiving  glorifieth  me; 
And  to  him  that  ordereth  his  conversation  aright  will  I  shew  the 
salvation  of  God. 


Song  of  the  Redeemed 

O  give  thanks  into  the  Lord;  for  he  is  good: 

For  his  mercy  endureth  for  ever. 
Let  the  redeemed  of  the  Lord  say  so, 

Whom  he  hath  redeemed  from  the  hand  of  the  adversary; 
And  gathered  them  out  of  the  lands. 

From  the  east  and  from  the  west,  from  the  north  and  from  the 
south. 

294 


<§-  Judgement  or  Providence 


They  wandered  in  the  wilderness  in  a  desert  way; 
They  found  no  city  of  habitation. 
Hungry  and  thirsty, 
Their  soul  fainted  in  them. 

Then  they  cried  unto  the  Lord  in  their  trouble, 

And  he  delivered  them  out  of  their  distresses. 

He  led  them  also  by  a  straight  way, 

That  they  might  go  to  a  city  of  habitation. 
Oh  that  men  would  praise  the  LORD  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men! 
For  he  satisfieth  the  longing  soul, 
And  the  hungry  soul  he  filleth  with  good. 

Such  as  sat  in  darkness  and  in  the  shadow  of  death, 
Being  bound  in  affliction  and  iron; 
Because  they  rebelled  against  the  words  of  God, 
And  contemned  the  counsel  of  the  Most  High: 
Therefore  he  brought  down  their  heart  with  labour; 
They  fell  down,  and  there  was  none  to  help. 

Then  they  cried  unto  the  Lord  in  their  trouble, 

And  he  saved  them  out  of  their  distresses. 

He  brought  them  out  of  darkness  and  the  shadow  of  death. 

And  brake  their  bands  in  sunder. 
Oh  that  men  would  praise  the  LORD  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men! 
For  he  hath  broken  the  gates  of  brass. 
And  cut  the  bars  of  iron  in  sunder. 

Fools  because  of  their  transgression, 
And  because  of  their  iniquities,  are  afflicted. 
Their  soul  abhorreth  all  manner  of  meat; 
And  they  draw  near  unto  the  gates  of  death. 

Then  they  cry  unto  the  LORD  in  their  trouble, 

And  he  saveth  them  out  of  their  distresses. 

He  sendeth  his  word,  and  healeth  them, 

And  delivereth  them  from  their  destructions. 

295 


Psalms  and  Lyrics  -g> 

Oh  that  men  would  praise  the  LORD  for  his  goodness, 
And  for  his  wonderful  works  to  the  children  of  men! 
And  let  them  offer  the  sacrifices  of  thanksgiving, 
And  declare  his  works  with  singing. 

They  that  go  down  to  the  sea  in  ships, 

That  do  business  in  great  waters; 

These  see  the  works  of  the  Lord, 

And  his  wonders  in  the  deep. 

For  he  commandeth,  and  raiseth  the  stormy  wind. 

Which  lifteth  up  the  waves  thereof. 

They  mount  up  to  the  heaven, 

They  go  down  again  to  the  depths: 

Their  soul  melteth  away  because  of  trouble. 

They  reel  to  and  fro, 

And  stagger  like  a  drunken  man, 

And  are  at  their  wits'  end. 

Then  they  cry  unto  the  Lord  in  their  trouble, 

And  he  bringeth  them  out  of  their  distresses. 

He  maketh  the  storm  a  calm, 

So  that  the  waves  thereof  are  still. 

Then  are  they  glad  because  they  be  quiet; 

So  he  bringeth  them  unto  the  haven  where  they  would  be. 
Oh  that  men  would  praise  the  LORD  for  his  goodness. 
And  for  his  wonderful  works  to  the  children  of  men  ! 
Let  them  exalt  him  also  in  the  assembly  of  the  people, 
And  praise  him  in  the  seat  of  the  elders. 

n 

He  turneth  rivers  into  a  wilderness. 

And  watersprings  into  a  thirsty  ground; 

A  fruitful  land  into  a  salt  desert. 

For  the  wickedness  of  them  that  dwell  therein. 
He  turneth  a  wilderness  into  a  pool  of  water. 
And  a  dry  land  into  watersprings. 
And  there  he  maketh  the  hungry  to  dwell, 
That  they  may  prepare  a  city  of  habitation; 

296 


<§^  Judgement  or  Providence 

And  sow  fields,  and  plant  vineyards, 

And  get  them  fruits  of  increase. 

He  blesseth  them  also,  so  that  they  are  multiplied  greatly; 

And  he  suffereth  not  their  cattle  to  decrease. 

Again,  they  are  minished  and  bowed  down 

Through  oppression,  trouble  and  sorrow. 

He  poureth  contempt  upon  princes. 

And  causeth  them  to  wander  in  the  waste,  where  there  is  no  way. 
Yet  setteth  he  the  needy  on  high  from  affliction, 
And  maketh  him  families  like  a  flock. 
The  upright  shall  see  it,  and  be  glad; 
And  all  iniquity  shall  stop  her  mouth. 

Whoso  is  wise  shall  give  heed  to  these  things. 
And  they  shall  consider  the  mercies  of  the  Lord. 

Judgement  of  a  Corrupt  World 

The  fool  hath  said  in  his  heart.  There  is  no  God. 
They  are  corrupt,  they  have  done  abominable  works; 
There  is  none  that  doeth  good. 

The  Lord  looked  down  from  heaven  upon  the  children  of  men, 
To  see  if  there  were  any  that  did  understand. 
That  did  seek  after  God. 

They  are  all  gone  aside;  they  are  together  become  filthy; 
There  is  none  that  doeth  good, 
No,  not  one. 

"  Have  all  the  workers  of  iniquity  no  knowledge, 
"  Who  eat  up  my  people  as  they  eat  bread, 
"And  call  not  upon  the  Lord?" 

There  w^ere  they  in  great  fear,  for  God  is  in  the  generation  of  the 

righteous. 
Ye  put  to  shame  the  counsel  of  the  poor, 
But  the  Lord  is  his  refuge. 

297 


Psalms  and  Lyrics  § 

LORD,  How  Long? 

Lord,  how  long  shall  the  wicked, 
How  long  shall  the  wicked  triumph? 


They  prate,  they  speak  arrogantly: 

All  the  workers  of  iniquity  boast  themselves. 
They  break  in  pieces  thy  people,  O  Lord, 

And  afflict  thine  heritage. 
They  slay  the  widow  and  the  stranger. 

And  murder  the  fatherless. 
And  they  say.  The  Lord  shall  not  see. 

Neither  shall  the  God  of  Jacob  consider. 

Consider,  ye  brutish  among  the  people: 

And  ye  fools,  when  will  ye  be  wise? 
He  that  planted  the  ear,  shall  he  not  hear? 

He  that  formed  the  eye,  shall  he  not  see? 
He  that  chastiseth  the  nations,  shall  not  he  correct, 

Even  he  that  teacheth  man  knowledge? 
The  Lord  knoweth  the  thoughts  of  man. 

That  they  are  vanity. 

Blessed  is  the  man  whom  thou  chastenest,  O  Lord, 

And  teachest  out  of  thy  law; 
That  thou  mayest  give  him  rest  from  the  days  of  adversity, 

Until  the  pit  be  digged  for  the  wicked. 
For  the  Lord  will  not  cast  off  his  people, 

Neither  will  he  forsake  his  inheritance. 
For  judgement  shall  return  unto  righteousness: 

And  all  the  upright  in  heart  shall  follow  it. 

Who  will  rise  up  for  me  against  the  evil-doers? 

Who  will  stand  up  for  me  against  the  workers  of  iniquity? 

Unless  the  Lord  had  been  my  help, 
My  soul  had  soon  dwelt  in  silence. 
298 


§  Judgement  or  Providence 

When  I  said,  My  foot  slippeth; 

Thy  mercy,  O  Lord,  held  me  up. 
In  the  multitude  of  my  thoughts  within  me 

Thy  comforts  delight  my  soul. 

Meditation:  The  Prosperity  of  the  Wicked 

Fret  not  thyself  because  of  evil-doers. 

Neither  be  thou  envious  against  them  that  work  unrighte- 
ousness. 
For  they  shall  soon  be  cut  down  like  the  grass, 

And  wither  as  the  green  herb. 

Trust  in  the  Lord,  and  do  good; 

So  shalt  thou  dwell  in  the  land,  and  feed  securely. 
Delight  thyself  also  in  the  Lord; 

And  he  shall  give  thee  the  desires  of  thine  heart. 

Commit  thy  way  unto  the  Lord; 

Trust  also  in  him,  and  he  shall  bring  it  to  pass. 
And  he  shall  make  thy  righteousness  to  go  forth  as  the  light, 

And  thy  judgement  as  the  noonday. 

Rest  in  the  Lord, 

And  wait  patiently  for  him; 
Fret  not  thyself  because  of  him  who  prospereth  in  his  way, 

Because  of  the  man  who  bringeth  wicked  devices  to  pass. 

Cease  from  anger,  and  forsake  wrath : 

Fret  not  thyself,  it  tendeth  only  to  evil-doing. 

For  evil-doers  shall  be  cut  off: 

But  those  that  wait  upon  the  Lord,  they  shall  inherit  the 
land. 

For  yet  a  little  while,  and  the  wicked  shall  not  be: 

Yea,  thou  shalt  diligently  consider  his  place,  and  he  shall 
not  be. 
But  the  meek  shall  inherit  the  land; 

And  shall  delight  themselves  in  the  abundance  of  peace. 
299 


Psalms  and  Lyrics  § 

A  man's  goings  are  established  of  the  Lord; 

And  he  delighteth  in  his  way. 
Though  he  fall,  he  shall  not  be  utterly  cast  down: 

For  the  Lord  upholdeth  him  with  his  hand. 

I  have  been  young,  and  now  am  old; 

Yet  have  I  not  seen  the  righteous  forsaken,  nor  his  seed 
begging  their  bread. 
All  the  day  long  he  dealeth  graciously,  and  lendeth; 

And  his  seed  is  blessed. 

I  have  seen  the  wicked  in  great  power, 

And  spreading  himself  like  a  green  tree  in  its  native  soil. 
But  one  passed  by,  and,  lo,  he  was  not: 

Yea,  I  sought  him,  but  he  could  not  be  found. 

Mark  the  perfect  man,  and  behold  the  upright: 

For  the  latter  end  of  that  man  is  peace. 
As  for  transgressors,  they  shall  be  destroyed  together: 

The  latter  end  of  the  wicked  shall  be  cut  off. 


The  Mystery  of  Prosperous  Wickedness 

Surely  God  is  good  to  Israel, 

Even  to  such  as  are  pure  in  heart. 

But  as  for  me,  my  feet  were  almost  gone; 

My  steps  had  well  nigh  slipped. 

For  I  was  envious  at  the  arrogant, 

When  I  saw  the  prosperity  of  the  wicked. 

For  there  are  no  bands  in  their  death: 
But  their  strength  is  firm. 
They  are  not  in  trouble  as  other  men; 
Neither  are  they  plagued  like  other  men. 
Therefore  pride  is  as  a  chain  about  their  neck; 
Violence  covereth  them  as  a  garment. 

300 


<§-  Judgement  or  Providence 

Their  eyes  stand  out  with  fatness: 

They  have  more  than  heart  could  wish. 

They  scoff,  and  in  wickedness  utter  oppression: 

They  speak  loftily. 

They  have  set  their  mouth  in  the  heavens, 

And  their  tongue  walketh  through  the  earth. 

Therefore  his  people  return  hither: 

And  waters  of  a  full  cup  are  wrung  out  by  them. 

And  they  say,  'How  doth  God  know? 

'  And  is  there  knowledge  in  the  Most  High? 

*  Behold,  these  are  the  wicked; 

*  And,  being  alway  at  ease,  they  increase  in  riches.' 

Surely  in  vain  have  I  cleansed  my  heart, 
And  washed  my  hands  in  innocency; 
For  all  the  day  long  have  I  been  plagued, 
And  chastened  every  morning. 

If  I  had  said,  I  will  speak  thus; 

Behold,  I  had  dealt  treacherously  with  the  generation  of 

thy  children. 
When  I  thought  how  I  might  know  this, 
It  was  too  painful  for  me: 

Until  I  went  into  the  sanctuary  of  God, 

And  considered  their  latter  end. 

Surely  thou  settest  them  in  slippery  places: 

Thou  castest  them  down  to  destruction. 

How  are  they  become  a  desolation  in  a  moment! 

They  are  utterly  consumed  with  terrors. 

As  a  dream  when  one  awaketh; 

So,  O  Lord,  when  thou  awakest,  thou  shalt  despise  their  image. 
(For  my  heart  was  grieved, 
And  I  was  pricked  in  rrty  reins: 
So  brutish  was  I,  and  ignorant; 
I  was  as  a  beast  before  thee!) 

301 


Psalms  and  Lyrics  -g> 

Nevertheless  I  am  continually  with  thee: 

Thou  hast  holden  my  right  hand. 

Thou  shalt  guide  me  with  thy  counsel, 

And  afterward  receive  me  with  glory. 

Whom  have  I  in  heaven  but  thee? 

And  there  is  none  upon  earth  that  I  desire  beside  thee. 

My  flesh  and  my  heart  faileth: 

But  God  is  the  strength  of  my  heart  and  my  portion  for  ever. 
For,  lo,  they  that  are  far  from  thee  shall  perish: 
Thou  hast  destroyed  all  them  that  go  a  whoring  from  thee. 
But  it  is  good  for  me  to  draw  near  unto  God: 
I  have  made  the  Lord  God  my  refuge,  that  I  may  tell  of  all  thy 
works. 


302 


PSALMS  OF  RELIGIOUS  EXPERIENCE 
An  Anthem  of  Deliverance 

The  Lord  is  my  Kght  and  my  salvation; 

Whom  shall  I  fear? 
The  Lord  is  the  strength  of  my  life; 

Of  whom  shall  I  be  afraid? 
When  evil-doers  came  upon  me 

To  eat  up  my  flesh, 
Even  mine  adversaries  and  my  foes, 

They  stumbled  and  fell. 
Though  an  host  should  encamp  against  me, 

My  heart  shall  not  fear: 
Though  war  should  rise  against  me, 

Even  then  will  I  be  confident. 

One  thing  have  I  asked  of  the  Lord, 

That  will  I  seek  after; 
That  I  may  dwell  in  the  house  of  the  Lord 

All  the  days  of  my  life, 
To  behold  the  beauty  of  the  Lord, 

And  to  inquire  in  his  temple. 
For  in  the  day  of  trouble  he  shall  keep  me  secretly  in  his 
pavilion : 

In  the  covert  of  his  tabernacle  shall  he  hide  me; 
He  shall  lift  me  up  upon  a  rock, 

And  now  shall  mine  head  be  lifted  up  above  mine 
enemies  round  about  me; 
And  I  will  offer  in  his  tabernacle  sacrifices  of  joy; 

I  will  sing,  yea,  I  will  sing  praises  unto  the  Lord. 

'Hear,  O  Lord,  when  I  cry  with  my  voice: 
'  Have  mercy  also  upon  me,  and  answer  me. 
30s 


Psalms  and  Lyrics  -Q> 

'"  Seek  ye  my  face" — 

'  My  heart  said  unto  thee,  Thy  face,  Lord,  will  I  seek. 

'  Hide  not  thy  face  from  me; 

'  Put  not  thy  servant  away  in  anger. 

*  Thou  hast  been  my  help,  cast  me  not  oflF: 

^  Neither  forsake  me,  O  God  of  my  salvation. 

*  When  my  father  and  my  mother  forsake  me, 
'  The  Lord  will  take  me  up. 

*  Teach  me  thy  way,  O  Lord, 

^  And  lead  me  in  a  plain  path  because  of  mine  enemies; 
'  DeUver  me  not  over  unto  the  will  of  mine  adversa- 
ries: 

*  For  false  witnesses  are  risen  up  against  me,  and  such 

as  breathe  out  cruelty.' — 

I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the 
Lord 

In  the  land  of  the  U\ing. 
Wait  on  the  Lord:  be  strong,  and  let  thine  heart  take  courage; 

Yea,  wait  thou  on  the  Lord. 


Blessedness  of  the  Forgiven  Soul 

Blessed  is  he  whose  transgression  is  forgiven, 

Whose  sin  is  covered. 
Blessed  is  the  man  unto  whom  the  Lord  imputeth  not 
iniquity, 

And  in  whose  spirit  there  is  no  guile. 

When  I  kept  silence,  my  bones  waxed  old 
Through  my  roaring  all  the  day  long. 
For  day  and  night  thy  hand  was  hea\y  upon  me: 

My  moisture  was  changed  as  with  the  drought  of 
summer. 

304 


§  Religious  Experience 

I  acknowledged  my  sin  unto  thee, 

And  mine  iniquity  have  I  not  hid: 
I  said,  I  will  confess  my  transgressions  unto  the  Lord; 

And  thou  forgavest  the  iniquity  of  my  sin. 

For  this  let  every  one  that  is  godly  pray  unto  thee  in  a  time 
when  thou  mayest  be  found: 
Surely  when  the  great  waters  overflow  they  shall  not 
reach  unto  him. 
Thou  art  my  hiding  place;  thou  wilt  preserve  me  from  trouble; 
Thou  wilt  compass  me  about  with  songs  of  deliverance. 

"I  will  instruct  thee  and  teach  thee  in  the  way  which  thou  shalt 

''I  will  counsel  thee  with  mine  eye  upon  thee." 
Be  ye  not  as  the  horse,  or  as  the  mule,  which  have  no  under- 
standing: 
Whose  trappings  must  be  bit  and  bridle  to  hold  them  in, 
else  they  will  not  come  near  unto  thee. 

Many  sorrows  shall  be  to  the  wicked: 

But  he  that  trusteth  in  the  Lord,  mercy  shall  compass 
him    about. 
Be  glad  in  the  Lord,  and  rejoice,  ye  righteous: 

And  shout  for  joy,  all  ye  that  are  upright  in  heart. 


A  Twice-told  Deliverance 

In  thee,  O  Lord,  do  I  put  my  trust;  let  me  never  be  ashamed: 

Deliver  me  in  thy  righteousness. 

Bow  down  thine  ear  unto  me;  deliver  me  speedily: 

Be  thou  to  me  a  strong  rock,  an  house  of  defence  to  save 
me. 
For  thou  art  my  rock  and  my  fortress; 

Therefore  for  thy  name's  sake  lead  me  and  guide  me. 

Pluck  me  out  of  the  net  that  they  have  laid  privily  for  me, 

For  thou  art  my  strong  hold. 
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Into  thine  hand  I  commend  my  spirit: 

Thou  hast  redeemed  me,  O  Lord,  thou  God  of  truth. 
I  hate  them  that  regard  lying  vanities: 
But  I  trust  in  the  Lord. 

I  will  be  glad  and  rejoice  in  thy  mercy,  for  thou  hast  seen  my 
affliction; 
Thou  hast  known  my  soul  in  adversities: 
And  thou  hast  not  shut  me  up  into  the  hand  of  the  enemy; 
Thou  hast  set  my  feet  in  a  large  place. 

Have  mercy  upon  me,  O  Lord,  for  I  am  in  distress: 

Mine  eye  wasteth  away  with  grief. 

Yea,  my  soul  and  my  body. 
For  my  life  is  spent  with  sorrow  and  my  years  with  sighing: 

My  strength  faileth  because  of  mine  iniquity, 

And  my  bones  are  wasted  away. 
Because  of  all  mine  adversaries  I  am  become  a  reproach, 

Yea,  unto  my  neighbours  exceedingly. 

And  a  fear  to  mine  acquaintance: 
They  that  did  see  me  without  fled  from  me; 

I  am  forgotten  as  a  dead  man  out  of  mind: 

I  am  like  a  broken  vessel. 
For  I  have  heard  the  defaming  of  many,  terror  on  every  side: 

While  they  took  counsel  together  against  me. 

They  devised  to  take  aw^ay  my  life. 
But  I  trusted  in  thee,  O  Lord: 

I  said.  Thou  art  my  God, 

My  times  are  in  thy  hand. 
Deliver  me  from  the  hand  of  mine  enemies  and  from  them  that 
persecute  me; 

Make  thy  face  to  shine  upon  thy  servant, 

Save  me  in  thy  lovingkindness. 
Let  me  not  be  ashamed,  O  Lord,  for  I  have  called  upon  thee: 

Let  the  wicked  be  ashamed; 

Let  them  be  silent  in  Sheol. 
Let  the  lying  lips  be  dumb: 

Which  speak  against  the  righteous  insolently, 

With  pride  and  contempt. 
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<§-  Religious  Experience 

Oh  how  great  is  thy  goodness,  which  thou  hast  laid  up  for 

them  that  fear  thee, 
Which  thou  hast  wrought  for  them  that  put  their  trust  in  thee, 
before  the  sons  of  men! 
In  the  covert  of  thy  presence  shalt  thou  hide  them  from 

the  plottings  of  man: 
Thou  shalt  keep  them  secretly  in  a  pavilion  from  the 
strife  of  tongues. 
Blessed  be  the  Lord: 

For  he  hath  shewed  me  his  marvellous  lovingkindness  in  a 
strong  city. 
As  for  me,  I  said  in  my  haste,  I  am  cut  off  from  before 

thine  eyes: 
Nevertheless  thou  heardest  the  voice  of  my  supplications 
when  I  cried  unto  thee. 
O  love  the  Lord,  all  ye  his  saints: 

The  Lord  preserveth  the  faithful,  and  plentifully  rewardeth 
the  proud  doer. 
Be  strong,  and  let  your  heart  take  courage, 
All  ye  that  hope  in  the  Lord. 


The  Right  Hand  of  the  Most  High  Changeth  Not 

I  will  cry  unto  God  with  my  voice; 

Even  unto  God  with  my  voice,  and  he  will  give  ear 
unto  me. 
In  the  day  of  my  trouble  I  sought  the  Lord: 

My  hand  was  stretched  out  in  the  night,  and  slacked 

not; 
My  soul  refused  to  be  comforted. 
I  remember  God,  and  am  disquieted: 

I  complain,  and  my  spirit  is  overwhelmed. 

Thou  holdest  mine  eyes  watching: 

I  am  so  troubled  that  I  cannot  speak. 
I  have  considered  the  days  of  old. 

The  years  of  ancient  times. 

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I  call  to  remembrance  my  song  in  the  night: 
I  commune  with  mine  own  heart: 
And  my  spirit  made  diligent  search. 

*  Will  the  Lord  cast  off  for  ever? 

'  And  will  he  be  favourable  no  more? 

*  Is  his  mercy  clean  gone  for  ever? 

'  Doth  his  promise  fail  for  evermore? 
'  Hath  God  forgotten  to  be  gracious? 

'  Hath  he  in  anger  shut  up  his  tender  mercies?  * 

And  I  said,  This  is  my  infirmity — 

That  the  right  hand  of  the  Most  High  doth  change! 
I  will  make  mention  of  the  deeds  of  the  Lord; 

For  I  will  remember  thy  wonders  of  old. 
I  will  meditate  also  upon  all  thy  work, 

And  muse  on  thy  doings. 

Thy  way,  O  God,  is  in  holiness: 

Who  is  a  great  god  like  unto  God? 
Thou  art  the  God  that  doest  wonders: 

Thou  hast  made  known   thy  strength  among  the 
peoples. 
Thou  hast  with  thine  arm  redeemed  thy  people, 

The  sons  of  Jacob  and  Joseph. 

The  waters  saw  thee,  O  God; 

The  waters  saw  thee,  they  were  afraid: 

The  depths  also  trembled. 
The  clouds  poured  out  w^ater; 

The  skies  sent  out  a  sound: 
Thine  arrows  also  went  abroad; 

The  voice  of  thy  thunder  was  in  the  whirlwind; 

The  Hghtnings  Hghtened  the  world : 
The  earth  trembled  and  shook. 
Thy  way  was  in  the  sea, 
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<§-  Religious  Experience 

And  thy  paths  in  the  great  waters, 

And  thy  footsteps  were  not  known. 
Thou  leddest  thy  people  Hke  a  flock, 

By  the  hand  of  Moses  and  Aaron. 

Salvation  in  Extremity 

My  God,  my  God,  why  hast  thou  forsaken  me? 

Why  art  thou  so  far  from  helping  me,  and  from  the  words, 
of  my  roaring? 

0  my  God,  I  cry  in  the  day-time,  but  thou  answerest  not; 

And  in  the  night  season,  and  am  not  silent. 
But  thou  art  holy, 

O  thou  that  inhal)itest  the  praises  of  Israel. 
Our  fathers  trusted  in  thee: 

They  trusted,  and  thou  didst  deliver  them. 
They  cried  unto  thee,  and  were  deUvered: 

They  trusted  in  thee,  and  were  not  ashamed. 
But  I  am  a  worm,  and  no  man; 

A  reproach  of  men,  and  despised  of  the  people. 
All  they  that  see  me  laugh  me  to  scorn: 

They  shoot  out  the  lip,  they  shake  the  head: 
'  Commit  thyself  unto  the  Lord;  let  him  deliver  him: 

*  Let  him  deliver  him,  seeing  he  delighteth  in  him.' 
But  thou  art  he  that  took  me  out  of  the  womb : 

Thou  didst  make  me  trust  when  I  was  upon  my  mother's 
breasts. 

1  was  cast  upon  thee  from  the  womb : 

Thou  art  my  God  from  my  mother's  belly. 
Be  not  far  from  me;  for  trouble  is  near; 
For  there  is  none  to  help. 

Many  bulls  have  compassed  me: 

Strong  bulls  of  Bashan  have  beset  me  round. 
They  gape  upon  me  with  their  mouth, 

As  a  ravening  and  a  roaring  lion. 
I  am  poured  out  like  water. 

And  all  my  bones  are  out  of  joint; 
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My  heart  is  like  wax;  it  is  melted  in  the  midst  of  my  bowels; 

My  strength  is  dried  up  like  a  potsherd; 
And  my  tongue  cleaveth  to  my  jaws; 

And  thou  hast  brought  me  into  the  dust  of  death. 
For  dogs  have  compassed  me: 

The  assembly  of  evil-doers  have  inclosed  me; 

They  pierced  my  hands  and  my  feet. 
I  may  tell  all  my  bones: 

They  look  and  stare  upon  me;    • 
They  part  my  garments  among  them, 

And  upon  my  vesture  do  they  cast  lots. 
But  be  not  thou  far  off,  O  Lord: 

O  thou  my  succour,  haste  thee  to  help  me. 
Deliver  my  soul  from  the  sword; 

My  darling  from  the  power  of  the  dog. 
Save  me  from  the  lion's  mouth — 

Yea,  from  the  horns  of  the  wild-oxen  thou  hast 
answered  me. 

I  will  declare  thy  name  unto  my  brethren: 

In  the  midst  of  the  congregation  will  I  praise  thee. 
Ye  that  fear  the  Lord,  praise  him; 

All  ye  the  seed  of  Jacob,  glorify  him; 
And  stand  in  awe  of  him,  all  ye  the  seed  of  Israel. 

For  he  hath  not  despised  nor  abhorred  the  affliction  of  the 
afflicted; 
Neither  hath  he  hid  his  face  from  him; 

But  when  he  cried  unto  him,  he  heard. 

The  Searcher  of  Hearts  is  Thy  Maker 

O  Lord,  thou  hast  searched  me,  and  known  me. 

Thou  knowest  my  downsitting  and  mine  uprising, 

Thou  understandest  my  thought  afar  off. 
Thou  searchest  out  my  path  and  my  lying  down, 

And  art  acquainted  with  all  my  ways. 
For  there  is  not  a  word  in  my  tongue. 

But,  lo,  O  Lord,  thou  knowest  it  altogether. 
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<§-  Religious  Experience 

Thou  hast  beset  me  behind  and  before, 

And  laid  thine  hand  upon  me. 
Such  knowledge  is  too  wonderful  for  me; 

It  is  high,  I  cannot  attain  unto  it. 
Whither  shall  I  go  from  thy  spirit? 

Or  whither  shall  I  flee  from  thy  presence? 
If  I  ascend  up  into  heaven,  thou  art  there: 

If  I  make  my  bed  in  Sheol,  behold,  thou  art  there. 
If  I  take  the  wings  of  the  morning. 

And  dwell  in  the  uttermost  parts  of  the  sea; 
Even  there  shall  thy  hand  lead  me, 

And  thy  right  hand  shall  hold  me. 
If  I  say,  Surely  the  darkness  shall  overwhelm  me, 

And  the  light  about  me  shall  be  night; 
Even  the  darkness  hideth  not  from  thee, 

But  the  night  shineth  as  the  day: 

The  darkness  and  the  light  are  both  alike  to  thee. 
For  thou  hast  possessed  my  reins: 

Thou  hast  covered  me  in  my  mother's  womb. 

I  will  give  thanks  unto  thee;  for  I  am  fearfully  and  wonderfully 
made: 

Wonderful  are  thy  works; 

And  that  my  soul  knoweth  right  well. 
My  frame  was  not  hidden  from  thee, 

When  I  was  made  in  secret. 

And  curiously  wrought  in  the  lowest  parts  of  the  earth. 
Thine  eyes  did  see  mine  unperfect  substance. 

And  in  thy  book  were  all  my  members  written, 
Which  day  by  day  were  fashioned. 

When  as  yet  there  was  none  of  them. 
How  precious  also  are  thy  thoughts  unto  me,  O  God! 

How  great  is  the  sum  of  them! 
If  I  should  count  them,  they  are  more  in  number  than  the 
sand: 

When  I  awake,  I  am  still  with  thee. 
Surely  thou  wilt  slay  the  wicked,  O  God: 

Depart  from  me  therefore,  ye  bloodthirsty  men. 
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For  they  speak  against  thee  wickedly, 

And  thine  enemies  take  thy  name  in  vain. 
Do  not  I  hate  them,  O  Lord,  that  hate  thee? 

And  am  not  I  grieved  with  those  that  rise  up  against  thee? 
I  hate  them  with  perfect  hatred: 

I  count  them  mine  enemies. 
Search  me,  O  God,  and  know  my  heart: 

Try  me,  and  know  my  thoughts; 
And  see  if  there  be  any  way  of  wickedness  in  me, 

And  lead  me  in  the  way  everlasting. 

Prayer  of  a  Sin-stricken  Conscience 

Have  mercy  upon  me,  O  God,  according  to  thy  lovingkindness: 
According  to  the  multitude  of  thy  tender  mercies  blot  out 
my  transgressions. 

Wash  me  throughly  from  mine  iniquity, 
And  cleanse  me  from  my  sin. 

For  I  acknowledge  my  transgressions: 
And  my  sin  is  ever  before  me. 

Against  thee,  thee  only,  have  I  sinned, 

And  done  that  w^hich  is  evil  in  thy  sight: 
That  thou  mayest  be  justified  when  thou  speakest, 

And  be  clear  when  thou  judgest. 
Behold,  I  was  shapen  in  iniquity; 

And  in  sin  did  my  mother  conceive  me. 

Behold,  thou  desirest  truth  in  the  inward  parts: 

And  in  the  hidden  part  thou  shalt  make  me  to  know 
wisdom. 

Purge  me  with  hyssop,  and  I  shall  be  clean: 
Wash  me,  and  I  shall  be  whiter  than  snow. 

Make  me  to  hear  joy  and  gladness; 

That  the  bones  which  thou  hast  broken  may  rejoice. 

Hide  thy  face  from  my  sins, 

And  blot  out  all  mine  iniquities. 
312 


<§-  Religious  Experience 

Create  in  me  a  dean  heart,  O  God; 

And  renew  a  right  spirit  within  me. 
Cast  me  not  away  from  thy  presence; 

And  take  not  thy  holy  spirit  from  me. 

Restore  unto  me  the  joy  of  thy  salvation: 

And  uphold  me  with  a  free  spirit. 
Then  will  I  teach  transgressors  thy  ways; 

And  sinners  shall  be  converted  unto  thee. 
Deliver  me  from  bloodguiltiness,  O  God,  thou  God  of  my  salvation; 

And  my  tongue  shall  sing  aloud  of  thy  righteousness. 

O  Lord,  open  thou  my  lips; 

And  my  mouth  shall  shew  forth  thy  praise. 
For  thou  delightest  not  in  sacrifice;  else  would  I  give  it: 

Thou  hast  no  pleasure  in  burnt  offering. 
The  sacrifices  of  God  are  a  broken  spirit: 

A  broken  and  a  contrite  heart,  O  God,  thou  wilt  not  despise. 

Exiled  from  the  House  of  God 

As  the  hart  panteth  after  the  water  brooks, 

So  panteth  my  soul  after  thee,  O  God. 
My  soul  thirsteth  for  God,  for  the  living  God: 

When  shall  I  come  and  appear  before  God? 
My  tears  have  been  my  meat  day  and  night. 

While  they  continually  say  unto  me.  Where  is  thy  God? 
These  things  I  remember. 

And  pour  out  my  soul  within  me, 
How  1  went  with  the  throng,  and  led  them  to  the  house  of  God, 

With  the  voice  of  joy  and  praise,  a  multitude  keeping  holyday. 

Why  art  thou  cast  down,  O  my  soul? 
And  why  art  thou  disquieted  within  me? 

Hope  thou  in  God: 
For  I  shall  yet  praise  him, 
Who  is  the  health  of  my  countenance, 

And  my  God. 

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Psalms  and  Lyrics  -§> 

My  soul  is  cast  down  within  me: 

Therefore  do  I  remember  thee  from  the  land  of  Jordan, 

And  the  Hermons,  from  the  hill  Mizar. 
Deep  calleth  unto  deep  at  the  noise  of  thy  waterspouts: 

All  thy  waves  and  thy  billows  are  gone  over  me. 
Yet  the  Lord  will  command  his  lovingkindness  in  the  day-time, 

And  in  the  night  his  song  shall  be  with  me, 

Even  a  prayer  unto  the  God  of  my  life. 
I  will  say  unto  God  my  rock,  Why  hast  thou  forgotten  me? 

Why  go  I  mourning  because  of  the  oppression  of  the  enemy? 
As  with  a  sword  in  my  bones,  mine  adversaries  reproach  me; 

While  they  continually  say  unto  me,  Where  is  thy  God? 

Why  art  thou  cast  down,  O  my  soul? 
And  why  art  thou  disquieted  within  me? 

Hope  thou  in  God: 
For  I  shall  yet  praise  him, 
Who  is  the  health  of  my  countenance^ 

And  my  God. 

Judge  me,  O  God,  and  plead  my  cause  against  an  ungodly  nation: 

O  deliver  me  from  the  deceitful  and  unjust  man. 
For  thou  art  the  God  of  my  strength;  why  hast  thou  cast  me  off? 

Why  go  I  m,ourning  because  of  the  oppression  of  the  enemy? 
O  send  out  thy  light  and  thy  truth; 

Let  them  lead  me: 
Let  them  bring  me  unto  thy  holy  hill, 

And  to  thy  tabernacles. 
Then  will  I  go  unto  the  altar  of  God, 
Unto  God  my  exceeding  joy: 

And  upon  the  harp  will  I  praise  thee,  O  God,  my  God. 

Why  art  thou  cast  down,  O  my  soul? 
And  why  art  thou  disquieted  within  me? 

Hope  thou  in  God: 
For  I  SHALL  yet  praise  him. 
Who  is  the  health  of  my  countenance, 

And  my  God. 

314 


§  Religious  Experience 


A  Struggle  with  Despair 

I 

I  said,  I  will  take  heed  to  my  ways   that  I  sin  not  with  my 
tongue; 

I  will  keep  my  mouth  with  a  bridle  while  the  wicked  is  before 
me. 
I  was  dumb  with  silence; 

I  held  my  peace,  and  had  no  comfort; 
And  my  sorrow  was  stirred; 

My  heart  was  hot  within  me; 
While  I  was  musing  the  fire  kindled: 

Then  spake  I  with  my  tongue. 

Lord,  make  me  to  know  mine  end. 
And  the  measure  of  my  days,  what  it  is; 

Let  me  know  how  frail  I  am. 
Behold,  thou  hast  made  my  days  as  handbreadths; 

And  mine  age  is  as  nothing  before  thee: 
Surely  every  rrtan  at  his  best  estate  is  altogether  vanity: 

Surely  every  man  walketh  in  a  vain  shew: 
Surely  they  are  disquieted  in  vain: 

He  heapeth  up  riches,  and  knoweth  not  who  shall  gather  them. 

II 

And  now,  Lord,  what  wait  I  for?  my  hope  is  in  thee. 

Deliver  me  from  all  my  transgressions: 

Make  me  not  the  reproach  of  the  foolish. 
I  was  dumb,  I  opened  not  my  mouth,  because  thou  didst  it. 

Remove  thy  stroke  away  from  me: 

I  am  consumed  by  the  blow  of  thine  hand. 
When  thou  with  rebukes  dost  correct  man  for  iniquity. 
Thou  makest  his  beauty  to  consume  away  like  a  moth: 

Surely  every  man  is  vanity. 

Hear  my  prayer,  O  Lord,  and  give  ear  unto  my  cry; 
Hold  not  thy  peace  at  my  tears: 

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For  I  am  a  stranger  with  thee, 

A  sojourner,  as  all  my  fathers  were. 

O  spare  me,  that  I  may  recover  strength, 
Before  I  go  hence,  and  be  no  more. 


The  Declining  Life  and  the  Abiding  Lord 

Hear  my  prayer,  O  Lord,  and  let  my  cry  come  unto  thee. 

Hide  not  thy  face  from  me  in  the  day  of  my  distress: 
Incline  thine  ear  unto  me; 

In  the  day  when  I  call  answer  me  speedily. 
For  my  days  consume  away  like  smoke, 

And  my  bones  are  burned  as  a  firebrand. 

My  heart  is  smitten  like  grass,  and  withered; 

For  I  forget  to  eat  my  bread: 

By  reason  of  the  voice  of  my  groaning  my  bones  cleave  to  my 
flesh. 
I  am  like  a  pelican  of  the  wilderness; 

I  am  become  as  an  owl  of  the  waste  places. 
I  watch,  and  am  become 

Like  a  sparrow  that  is  alone  upon  the  housetop. 

Mine  enemies  reproach  me  all  the  day; 

They  that  are  mad  against  me  do  curse  by  me. 
For  I  have  eaten  ashes  like  bread,  and  mingled  my  drink  with 
weeping. 

Because  of  thine  indignation  and  thy  wrath: 

For  thou  hast  taken  me  up,  and  cast  me  away. 
My  days  are  like  a  shadow  that  declineth; 

And  I  am  withered  like  grass. 

But  thou,  O  Lord,  shalt  abide  for  ever; 

And  thy  memorial  unto  all  generations. 
Thou  shalt  arise, 

And  have  mercy  upon  Zion: 
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For  it  is  time  to  have  pity  upon  her, 

Yea,  the  set  time  is  come. 
For  thy  servants  take  pleasure  in  her  stones j 

And  have  pity  upon  her  dust. 

So  the  nations  shall  fear  the  name  of  the  Lobd, 

A  nd  all  the  kings  of  the  earth  thy  glory: 
For  the  Lord  hath  built  up  Zion, 

He  hath  appeared  in  his  glory. 
He  hath  regarded  the  prayer  of  the  destitute, 

And  hath  not  despised  their  prayer. 
This  shall  be  written  for  the  generation  to  come: 

And  a  people  which  shall  be  created  shall  praise  the  Lord, 

For  he  hath  looked  down  from  the  height  of  his  sanctuary; 

From  heaven  did  the  Lord  behold  the  earth; 
To  hear  the  sighing  of  the  prisoner; 

To  loose  those  that  are  appointed  to  death: 
That  men  may  declare  the  name  of  the  Lord  in  Zion, 

And  his  praise  in  Jerusalem; 
When  the  peoples  are  gathered  together, 

And  the  kingdoms,  to  serve  the  Lord. 

He  weakened  my  strength  in  the  way; 

He  shortened  my  days. 
I  said,  O  my  God,  take  me  not  away  in  the  midst  of  my  days: 

Thy  years  are  throughout  all  generations. 
Of  old  hast  thou  laid  the  foundation  of  the  earth; 

And  the  heavens  are  the  work  of  thy  hands. 

They  shall  perish,  but  thou  shalt  endure: 

Yea,  all  of  them  shall  wax  old  like  a  garment; 

As  a  vesture  shalt  thou  change  them,  and  they  shall  be  changed; 
But  thou  art  the  same, 

And  thy  years  shall  have  no  end. 
The  children  of  thy  servants  shall  continue, 

And  their  seed  shall  be  estabhshed  before  thee. 


317 


PSALMS  OF  PRAYER,  TRUST,  CONSECRATION 
The  Drama  of  Night  and  Morning 

Night 

Lord,  how  are  mine  adversaries  increased! 

Many  are  they  that  rise  up  against  me. 
Many  there  be  which  say  of  my  soul, 

There  is  no  help  for  him  in  God. 
But  thou,  O  Lord,  art  a  shield  about  me; 

My  glory,  and  the  lifter  up  of  mine  head. 
I  cry  unto  the  Lord  with  my  voice. 

And  he  answereth  me  out  of  his  holy  hill. 

Morning 
I  laid  me  down  and  slept; 

I  awaked;  for  the  Lord  sustaineth  me. 
I  will  not  be  afraid  of  ten  thousands  of  the  people. 

That  have  set  themselves  against  me  round  about. 
Arise,  O  Lord;  save  me,  O  my  God: 

For  thou  hast  smitten  all  mine  enemies  upon  the  cheek  bone; 

Thou  hast  broken  the  teeth  of  the  wicked. 
Salvation  belongeth  unto  the  Lord: 

Thy  blessing  be  upon  thy  people. 


An  Evening  Prayer 

Answer  me  when  I  call,  O  God  of  my  righteousness; 
Thou  hast  set  me  at  large  when  I  was  in  distress: 
Have  mercy  upon  me,  and  hear  my  prayer. 

318 


§  Prayer,  Trust,  Consecration 

O  ye  sons  of  men,  how  long  shall  my  glory  be  turned  into  dishonour? 

How  long  will  ye  love  vanity,  and  seek  after  falsehood? 
But  know  that  the  Lord  hath  set  apart  him  that  is  godly  for  himself: 

The  Lord  will  hear  when  I  call  unto  him. 

Stand  in  awe,  and  sin  not: 

Commune  with  your  own  heart  upon  your  bed,  and  be  still. 
Offer  the  sacrifices  of  righteousness, 

And  put  your  trust  in  the  Lord. 

Many  there  be  that  say,  Who  will  shew  us  any  good? 

Lord,  lift  thou  up  the  light  of  thy  countenance  upon  us. 
Thou  hast  put  gladness  in  my  heart. 

More  than  they  have  when  their  corn  and  their  wine  are  increased. 
In  peace  will  I  both  lay  me  down  and  sleep : 

For  thou,  Lord,  in  solitude  makest  me  dwell  in  safety. 


A  Morning  Prayer 

Give  ear  to  my  words,  O  Lord, 

Consider  my  meditation. 
Hearken  unto  the  voice  of  my  cry,  my  King,  and  my  God; 

For  unto  thee  do  I  pray. 
O  Lord,  in  the  morning  shalt  thou  hear  my  voice; 

In  the  morning  will  I  order  my  prayer  unto  thee,  and  will  keep 
watch. 

For  thou  art  not  a  God  that  hath  pleasure  in  wickedness: 

Evil  shall  not  sojourn  with  thee. 
The  arrogant  shall  not  stand  in  thy  sight : 

Thou  hatest  all  workers  of  iniquity. 
Thou  shalt  destroy  them  that  speak  lies: 

The  Lord  abhorreth  the  bloodthirsty  and  deceitful  man. 
But  as  for  me,  in  the  multitude  of  thy  lovingkindness  will  I  come 
into  thy  house: 

In  thy  fear  will  I  worship  toward  thy  holy  temple. 

319 


Psalms  and  Lyrics  § 

An  Answer  to  Prayer 

0  Lord,  rebuke  me  not  in  thine  anger, 

Neither  chasten  me  in  thy  hot  displeasure. 
Have  mercy  upon  me,  O  Lord;  for  I  am  withered  away; 

0  Lord,  heal  me;  for  my  bones  are  vexed: 
My  soul  also  is  sore  vexed. 

And  thou,  O  Lord,  how  long? 

Return,  O  Lord,  deliver  my  soul: 
Save  me  for  thy  lovingkindness'  sake. 

For  in  death  there  is  no  remembrance  of  thee: 
In  Sheol  who  shall  give  thee  thanks? 

1  am  weary  with  my  groaning; 

Every  night  make  I  my  bed  to  swim; 

1  water  my  couch  with  my  tears. 
Mine  eye  wasteth  away  because  of  grief; 

It  waxeth  old  because  of  all  mine  adversaries. 

Depart  from  me,  all  ye  workers  of  iniquity; 

For  the  Lord  hath  heard  the  voice  of  my  weeping. 
The  Lord  hath  heard  my  supplication; 

The  Lord  will  receive  my  prayer. 
All  mine  enemies  shall  be  ashamed  and  sore  vexed : 

They  shall  turn  back,  they  shall  be  ashamed  suddenly. 


Under  the  Protection  of  Jehovah 

The  Lord  is  my  shepherd; 
I  shall  not  want. 

He  maketh  me  to  He  down  in  green  pastures: 

He  leadeth  me  beside  the  still  waters. 

He  restore th  my  soul: 

He  guideth  me  in  the  paths  of  righteousness  for  his  name's  sake. 

320 


^  Prayer,  Trust,  Consecration 

Yea,  though  I  walk  through  the  valley  of  the  shadow  of  death, 

I  will  fear  no  evil; 

For  thou  art  with  me: 

Thy  rod  and  thy  staff,  they  comfort  me. 

Thou  preparest  a  table  before  me 
In  the  presence  of  mine  enemies: 
Thou  hast  anointed  my  head  with  oil; 
My  cup  runneth  over. 

Surely  goodness  and  mercy  shall  follow  me  all  the  days  of  my  life: 
And  I  will  dwell  in  the  house  of  the  Lord  for  ever. 


A  Song  of  Trust 
In  the  Lord  put  I  my  trust — 

How  say  ye  to  my  soul, 

'Flee  as  a  bird  to  your  mountain? 
'For,  lo,  the  wicked  bend  the  bow, 
*  They  make  ready  their  arrow  upon  the  string, 
'  That  they  may  shoot  in  darkness  at  the  upright  in  heart. ^ 
'If  the  foundations  be  destroyed, 
'  What  can  the  righteous  do? ' 

The  Lord  is  in  his  holy  temple, 
The  Lord,  his  throne  is  in  heaven; 

His  eyes  behold,  his  eyelids  try,  the  children  of  men. 

The  Lord  trieth  the  righteous: 

But  the  wicked  and  him  that  loveth  violence  his  soul  hateth. 

Upon  the  wicked  he  shall  rain  snares; 

Fire  and  brimstone  and  burning  wind  shall  be  the  portion 
of  their  cup. — 

For  the  Lord  is  righteous; 
He  loveth  righteousness: 
The  upright  shall  behold  his  face. 

321 


Psalms  and  Lyrics  ^ 

A  Song  of  Personal  Consecration 

Preserve  me,  O  God : 

For  in  thee  do  I  put  my  trust. 

I  have  said  unto  the  Lord,  'Thou  art  my  Lord, 

'I  have  no  good  beyond  thee:' 
Unto  the  saints  that  are  in  the  earth, 

'They  are  the  excellent  in  whom  is  all  my  delight. ' 
Their  sorrows  shall  be  multiphed  that  exchange  the  Lord  for  an- 
other god: 

Their  drink  offerings  of  blood  will  I  not  offer. 

Nor  take  their  names  upon  my  lips. 
The  Lord  is  the  portion  of  mine  inheritance  and  of  my  cup: 

Thou  maintainest  my  lot. 
The  lines  are  fallen  unto  me  in  pleasant  places; 

Yea,  I  have  a  goodly  heritage. 

I  will  bless  the  Lord,  who  hath  given  me  counsel: 

Yea,  my  reins  instruct  me  in  the  night  seasons. 
I  have  set  the  Lord  always  before  me: 

Because  he  is  at  my  right  hand,  I  shall  not  be  moved. 
Therefore  my  heart  is  glad,  and  my  glory  rejoiceth: 

My  flesh  also  shall  dwell  in  safety. 
For  thou  wilt  not  leave  my  soul  to  Sheol; 

Neither  wilt  thou  suffer  thine  holy  one  to  see  corruption. 
Thou  wilt  shew  me  the  path  of  life: 

In  thy  presence  is  fulness  of  joy; 

In  thy  right  hand  there  are  pleasures  for  evermore. 


The  Consecrated  Life 

Lord,  who  shall  sojourn  in  thy  tabernacle? 
Who  shall  dwell  in  thy  holy  hill? 

He  that  walketh  uprightly, 
And  worketh  righteousness. 
And  speaketh  truth  in  his  heart. 

2,22 


§  Prayer,  Trust,  Consecration 

He  that  slandereth  not  with  his  tongue, 

Nor  doeth  evil  to  his  friend, 

Nor  taketh  up  a  reproach  against  his  neighbour. 

In  whose  eyes  a  reprobate  is  despised; 
But  he  honoureth  them  that  fear  the  Lord. 

He  that  sweareth  to  his  own  hurt,  and  changeth  not. 
He  that  putteth  not  out  his  money  to  usury. 
Nor  taketh  reward  against  the  innocent. 

He  that  doeth  these  things  shall  never  be  moved. 


God  of  My  Life 

O  God,  thou  art  my  God;  early  will  I  seek  thee: 
My  soul  thirsteth  for  thee,  my  flesh  longeth  for  thee, 
In  a  dry  and  weary  land,  where  no  water  is. 

So  have  I  looked  upon  thee  in  the  sanctuary. 

To  see  thy  power  and  thy  glory. 
For  thy  lovingkindness  is  better  than  life; 

My  hps  shall  praise  thee. 
So  will  I  bless  thee  while  I  live: 

I  will  lift  up  my  hands  in  thy  name. 

My  soul  shall  be  satisfied  as  with  marrow  and  fatness; 

And  my  mouth  shall  praise  thee  with  joyful  Hps; 
When  I  remember  thee  upon  my  bed. 

And  meditate  on  thee  in  the  night  watches. 
For  thou  hast  been  my  help, 

And  in  the  shadow  of  thy  wings  will  I  rejoice. 

My  soul  followeth  hard  after  thee: 

Thy  right  hand  upholdeth  me. 
But  those  that  seek  my  soul  shall  be  destroyed; 

They  shall  go  into  the  lower  parts  of  the  earth. 
They  shall  be  given  over  to  the  power  of  the  sword : 

They  shall  be  a  portion  for  foxes. 


Psalms  and  Lyrics  -g> 

But  the  king  shall  rejoice  in  God: 

Every  one  that  sweareth  by  him  shall  glory; 

For  the  mouth  of  them  that  speak  lies  shall  be  stopped. 

Evil  Unbounded  and  Infinite  Good 

The  transgression  of  the  wicked  uttereth  its  oracle  within  his 

heart, 
There  is  no  fear  of  God  before  his  eyes. 
For  he  flattereth  himself  in  his  own  eyes, 
That  his  iniquity  shall  not  be  found  out  and  be  hated. 

The  words  of  his  mouth  are  iniquity  and  deceit: 

He  hath  left  off  to  be  wise  and  to  do  good. 

He  deviseth  iniquity  upon  his  bed; 

He  setteth  himself  in  a  way  that  is  not  good; 

He  abhorreth  not  evil. 

Thy  lovingkindness,  O  Lord,  is  in  the  heavens; 
Thy  faithfulness  reacheth  unto  the  skies. 
Thy  righteousness  is  like  the  mountains  of  God; 
Thy  judgements  are  a  great  deep: 

O  Lord,  thou  preservest  man  and  beast. 

How  precious  is  thy  lovingkindness,  O  God! 

And  the  children  of  men  take  refuge  under  the  shadow  of 

thy  wings. 
They  shall  be  abundantly  satisfied  with  the  fatness  of  thy 

house; 
And  thou  shalt  make  them  drink  of  the  river  of  thy 
pleasures. 

For  with  thee  is  the  fountain  of  life: 
In  thy  light  shall  we  see  light. 

From  the  Alphabet  of  the  Law 

A  Blessed  are  they  that  are  perfect  in  the  way, 
Who  walk  in  the  laui  of  the  Lord. 

A  Blessed  are  they  that  keep  his  t^sttmonira. 
That  seek  him  with  the  whole  heart. 
324 


^  Prayer,  Trust,  Consecration 

A  Yea,  they  do  no  unrighteousness; 

They  walk  in  his  Uiagfi. 
A  Thou  hast  commanded  us  thy  prrrrjita. 

That  we  should  observe  them  diligently. 
A  Oh  that  my  ways  were  established 

To  observe  thy  atatutf  a  t 
A  Then  shall  I  not  be  ashamed, 

When  I  have  respect  unto  all  thy  rontttianbtttruta. 
A  I  will  give  thanks  unto  thee  with  uprightness  of  heart, 

When  I  learn  thy  righteous  |ub0^mrntB. 
A  I  will  observe  thy  atatutPB: 

O  forsake  me  not  utterly. 

'B  Wherewithal  shall  a  young  man  cleanse  his  way? 
By  taking  heed  thereto  according  to  thy  wnri. 
iB  With  my  whole  heart  have  I  sought  thee: 

0  let  me  not  wander  from  thy  rnmmanbut^nta. 
iB  Thy  math  have  I  laid  up  in  mine  heart. 

That  I  might  not  sin  against  thee. 
iB  Blessed  art  thou,  O  Lord: 

Teach  me  thy  atatutra. 
IB  With  my  lips  have  I  declared 

All  the  ;itb3?mrnta  of  thy  mouth. 
iB  I  have  rejoiced  in  the  way  of  thy  ttBtxmanxBB, 

As  much  as  in  all  riches. 
IB  1  will  meditate  in  thy  prrrr^ta 

And  have  respect  unto  thy  ways. 
iB  I  will  delight  myself  in  thy  atatutPB: 

1  will  not  forget  thy  word. 


325 


LITURGIES 
A  Liturgy 

Praise 

Praise  waiteth  for  thee,  O  God,  in  Zion: 
And  unto  thee  shall  the  vow  be  performed. 

Prayer 

O  thou  that  hearest  prayer, 
Unto  thee  shall  all  flesh  come. 

Penitence 

Iniquities  prevail  against  me: 

As  for  our  transgressions,  thou  shalt  purge  them  away. 

Aspiration 

Blessed  is  the  man  whom  thou  choosest,  and  causest  to  ap- 
proach unto  thee, 

That  he  may  dwell  in  thy  courts: 
*We  shall  be  satisfied  with  the  goodness  of  thy  house, 

'  The  holy  place  of  thy  temple.' 

Confession  of  Faith 

By  terrible  things  thou  wilt  answer  us  in  righteousness,  O  God 
of  our  salvation; 
Thou  that  art  the  confidence  of  all  the  ends  of  the  earth. 
And  of  them  that  are  afar  off  upon  the  sea. 
Which  by  his  strength  setteth  fast  the  mountains; 
Being  girded  about  with  might: 
326 


-g-  Liturgies 

Which  stilleth  the  roaring  of  the  seas,  the  roaring  of  their  waves, 

And  the  tumult  of  the  peoples. 
They  also  that  dwell  in  the  uttermost  parts  are  afraid  at  thy 
tokens: 
Thou  makest  the  outgoings  of  the  morning  and  evening 
to  rejoice. 

Adoration 

Thou  visitest  the  earth,  and  waterest  it, 

Thou  greatly  enrichest  it;  the  river  of  God  is  full  of  water: 

Thou  providest  them  corn,  when  thou  hast  so  prepared  the 
earth. 
Thou  waterest  her  furrows  abundantly;  thou  settlest  the  ridges 
thereof: 

Thou   makest   it   soft  \\ith   showers;    thou   blessest  the 
springing  thereof. 
Thou  crownest  the  year  with  thy  goodness; 

And  thy  paths  drop  fatness. 
They  drop  upon  the  pastures  of  the  \\'ilderness : 

And  the  hills  are  girded  \\ith  joy. 
The  pastures  are  clothed  with  flocks; 
The  valleys  also  are  covered  over  with  corn; 

They  shout  for  joy,  they  also  sing. 


A  Liturgy 

Thanksgiving 

I  waited  patiently  for  the  Lord; 

And  he  incHned  unto  me,  and  heard  my  cry. 

He  brought  me  up  also  out  of  an  horrible  pit,  out  of  the  miry 

clay: 
And  he  set  my  feet  upon  a  rock,  and  established  my  goings. 
And  he  hath  put  a  new  song  in  my  mouth,  even  praise  xmto  our 

God: 
Many  shall  see  it,  and  fear,  and  shall  trust  in  the  Lord. 

327 


Psalms  and  Lyrics  -§> 

'  Blessed  is  the  man  that  maketh  the  Lord  his  trust, 

'  And  respecteth  not  the  proud,  nor  such  as  turn  aside  to  lies. 

'  Many,  O  Lord  my  God,  are  the  wonderful  works  which  thou 

hast  done, 
'And  thy  thoughts  which  are  to  us- ward: 
'  They  cannot  be  set  in  order  unto  thee; 
*  If  I  would  declare  and  speak  of  them,  they  are  more  than  can 

be  numbered.' 

Confession  of  Faith 

Sacrifice  and  offering  thou  hast  no  delight  in; 

{Mine  ears  hast  thou  opened:) 
Burnt  offering  and  sin  offering  hast  thou  not  required. 
Then  said  I,  Lo,  I  am  come; 

{In  the  roll  of  the  book  it  is  prescribed  to  me:) 
I  delight  to  do  thy  will,  O  my  God; 

{Yea,  thy  law  is  within  my  heart.) 

I  have  published  righteousness  in  the  great  congregation; 

{Lo,  I  will  not  refrain  my  lips, 

O  Lord,  thou  knowest.) 
I  have  not  hid  thy  righteousness  within  my  heart; 
I  have  declared  thy  faithfulness  and  thy  salvation: 
I  have  not  concealed  thy  lovingkindness  and  thy  truth  from 
the  great  congregation. 

Supplication 

Withhold  not  thou  thy  tender  mercies  from  me,  O  Lord: 
Let  thy  lovingkindness  and  thy  truth  continually  preserve  me. 
For  innumerable  evils  have  compassed  me  about, 
Mine  iniquities  have  overtaken  me,  so  that  I  am  not  able  to 

look  up; 
They  are  more  than  the  hairs  of  mine  head,  and  my  heart  hath 
failed  me. 
Be  pleased,  0  Lord,  to  deliver  me: 
Make  haste  to  help  me,  O  Lord. 
328 


<§-  Liturgies 

Let  them  be  ashamed  and  confounded  together  that  seek  after 

my  soul  to  destroy  it: 
Let  them  be  turned  backward  and  brought  to  dishonour  that 

dehght  in  my  hurt. 
Let  them  be  desolate  by  reason  of  their  shame  that  say  unto  me, 

Aha,  Aha. 
Let  all  those  that  seek  thee  rejoice  and  be  glad  in  thee: 
Let  such  as  love  thy  salvation  say  continually.  The  Lord  be 

magnified. 
But  I  am  poor  and  needy;  yet  the  Lord  thinketh  upon 

me: 
Thou  art  my  help  and  my  deliverer;  make  no  tarrying,  O 

my  God. 


Litany  of  the  Oppressed 

Give  ear  to  my  prayer,  O  God; 

And  hide  not  thyself  from  my  supplication. 
Attend  unto  me,  and  answer  me: 

I  am  restless  in  my  complaint,  and  moan; 
Because  of  the  voice  of  the  enemy. 

Because  of  the  oppression  of  the  wicked. 

For  they  cast  iniquity  upon  me, 
And  in  anger  they  persecute  me. 

My  heart  is  sore  pained  within  me: 

And  the  terrors  of  death  are  fallen  upon  me. 

Tearfulness  and  trembling  are  come  upon  me. 
And  horror  hath  overwhelmed  me. 

And  I  said.  Oh  that  I  had  wings  like  a  dove! 

Then  would  I  fly  away,  and  be  at  rest 
Lo,  then  would  I  wander  far  off, 

I  would  lodge  in  the  wilderness. 
I  would  haste  me  to  a  shelter 

From  the  stormy  wind  and  tempest. 
329 


Psalms  and  Lyrics  § 


Cast  thy  burden  upon  the  Lord, 
And  he  shall  sustain  thee: 

He  shall  never  suffer  the  righteous  to  be  moved. 
But  thou,  O  God,  shalt  bring  them  down  into  the  pit  of 

destruction: 
Bloodthirsty  and  deceitful  men  shall  not  live  out  half  their 
days; 
But  I  will  trust  in  thee. 


330 


FESTAL  HYMNS  AND  ANTHEMS 

A  Song  of  God's  House 

How  lovely  are  thy  tabernacles,  O  Lord  of  hosts! 

My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord; 

My  heart  and  my  flesh  cry  out  unto  the  living  God. 

Yea,  the  sparrow  hath  found  her  an  house, 

And  the  swallow  a  nest  for  herself,  where  she  may  lay  her  young, 

Even  thine  altars,  O  Lord  of  hosts,  my  King  and  my  God. 

Blessed  are  they  that  dwell  in  thy  house: 

They  will  be  still  praising  thee. 
Blessed  is  the  man  whose  strength  is  in  thee; 

In  whose  heart  are  the  high  ways  to  Zion. 
Passing  through  the  valley  of  Weeping  they  make  it  a  place 
of  springs; 

Yea,  the  early  rain  covereth  it  with  blessings. 
They  go  from  strength  to  strength, 

Every  one  of  them  appeareth  before  God  in  Zion. 

'O  Lord  God  of  hosts,  hear  my  prayer: 

'  Give  ear,  O  God  of  Jacob. 
'  Behold,  O  God  our  shield, 

'And  look  upon  the  face  of  thine  anointed.' 

(For  a  day  in  thy  courts  is  better  than  a  thousand : 
I  had  rather  be  a  doorkeeper  in  the  house  of  my  God, 
Than  to  dwell  in  the  tents  of  wickedness.) 

'For  the  Lord  God  is  a  sun  and  a  shield: 

'The  Lord  will  give  grace  and  glory: 
'No  good  thing  will  he  withhold  from  them  that  walk  up- 
rightly. 
'O  Lord  of  hosts,  blessed  is  the  man  that  trusteth  in  thee.* 
331 


Psalms  and  Lyrics  -§> 

A  Festal  Response 

THE  HIGH  PRIEST 

The  Lord  bless  thee, 

And  keep  thee; 
The  Lord  make  his  face  to  shine  upon  thee, 

And  be  gracious  unto  thee; 
The  Lord  Hft  up  his  countenance  upon  thee, 

And  give  thee  peace! 

The  People 
God  be  merciful  unto  us,  and  bless  us, 
And  cause  his  face  to  shine  upon  us; 
That  thy  way  may  be  known  upon  earth, 
Thy  saving  health  among  all  nations. 
Let  the  peoples  praise  thee,  O  God, 
Let  all  the  peoples  praise  thee. 

0  let  the  nations  be  glad. 
And  sing  for  joy: 

For  thou  shalt  judge  the  peoples  with  equity. 
And  govern  the  nations  upon  earth. 
Let  the  peoples  praise  thee,  O  God, 
Let  all  the  peoples  praise  thee. 

The  earth  hath  yielded  her  increase: 

God,  even  our  own  God,  shall  bless  us. 
God  shall  bless  us; 

And  all  the  ends  of  the  earth  shall  fear  him.. 
Let  the  peoples  praise  thee,  O  God, 
Let  all  the  peoples  praise  thee. 

Votive  Hymn:  My  Soul  shall  make  her  Boast  in  the  LORD 

Introduction 

1  will  bless  the  Lord  at  all  times: 

His  praise  shall  continually  be  in  my  mouth. 
My  soul  shall  make  her  boast  in  the  Lord: 
The  meek  shall  hear  thereof,  and  be  glad. 

332 


<§-  Festal  Hymns  and  Anthems 

SOLO 

0  magnify  the  Lord  with  me, 

And  let  us  exalt  his  name  together. 

1  sought  the  Lord,  and  he  answered  me, 
And  delivered  me  from  all  my  fears. 

They  looked  unto  him,  and  were  lightened: 

And  their  faces  shall  never  be  confounded. 
This  poor  man  cried,  and  the  Lord  heard  him, 

And  saved  him  out  of  all  his  troubles. 

CHORUS 

The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him, 

And  delivereth  them. 
O  taste  and  see  that  the  Lord  is  good : 

Blessed  is  the  man  that  trusteth  in  him. 
O  fear  the  Lord,  ye  his  saints: 

For  there  is  no  want  to  them  that  fear  him. 
The  young  lions  do  lack,  and  suffer  hunger: 

But  they  that  seek  the  Lord  shall  not  want  any  good  thing. 

SOLO 

Come,  ye  children,  hearken  unto  me: 

I  will  teach  you  the  fear  of  the  Lord. 
What  man  is  he  that  desireth  life. 

And  loveth  many  days,  that  he  may  see  good? 
Keep  thy  tongue  from  evil. 

And  thy  lips  from  speaking  guile. 
Depart  from  evil,  and  do  good; 

Seek  peace,  and  pursue  it. 

CHORUS 

The  eyes  of  the  Lord  are  toward  the  righteous, 

And  his  ears  are  open  unto  their  cry. 
The  face  of  the  Lord  is  against  them  that  do  evil. 

To  cut  off  the  remembrance  of  them  from  the  earth. 

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The  righteous  cried,  and  the  Lord  heard, 
And  deHvered  them  out  of  all  their  troubles. 

The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart, 
And  saveth  such  as  be  of  a  contrite  spirit. 

SOLO 

Many  are  the  afflictions  of  the  righteous: 
But  the  Lord  delivereth  him  out  of  them  all. 

He  keepeth  all  his  bones : 
Not  one  of  them  is  broken. 

CHORUS 

Evil  will  slay  the  wicked: 

And  they  that  hate  the  righteous  shall  be  condemned. 
The  Lord  redeemeth  the  soul  of  his  servants: 

And  none  of  them  that  trust  in  him  shall  be  condemned. 


Votive  Hymn:  I  will  triumph  in  the  Works  of  thy  Hands 

It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
And  to  sing  praises  unto  thy  name,  O  Most  High: 

To  shew  forth  thy  lovingkindness  in  the  morning. 
And  thy  faithfulness  every  night, 

With  an  instrument  of  ten  strings,  and  with  the  psaltery; 
With  a  solemn  sound  upon  the  harp. 

For  thou.  Lord,  hast  made  me  glad  through  thy  work; 

I  will  triumph  in  the  works  of  thy  hands. 
How  great  are  thy  works,  O  Lord! 

Thy  thoughts  are  very  deep. 
A  brutish  man  knoweth  not; 

Neither  doth  a  fool  understand  this: 
When  the  wicked  spring  as  the  grass, 

And  when  all  the  workers  of  iniquity  do  flourish; 
It  is  that  they  shall  be  destroyed  for  ever: 

But  thou,  O  LoRDj  art  on  high  for  evermore. 
For,  lo,  thine  enemies,  O  Lord,  for,  lo,  thine  enemies  shall  perish; 

All  the  workers  of  iniquity  shall  be  scattered. 

334 


§  Festal  Hymns  and  Anthems 

But  my  horn  hast  thou  exalted  Hke  the  horn  of  the  wild-ox: 

I  am  anointed  with  fresh  oil. 
Mine  eye  also  hath  seen  my  desire  on  mine  enemies, 

Mine  ears  have  heard  my  desire  of  the  evil-doers  that  rise 
up  against  me. 
The  righteous  shall  flourish  like  the  palm  tree: 

He  shall  grow  like  a  cedar  in  Lebanon. 
They  that  are  planted  in  the  house  of  the  Lord 

Shall  flourish  in  the  courts  of  our  God. 
They  shall  still  bring  forth  fruit  in  old  age; 

They  shall  be  full  of  sap  and  green: 
To  shew  that  the  Lord  is  upright; 

He  is  my  rock,  and  there  is  no  unrighteousness  in  him. 


335 


FESTAL  ANTHEM:  JEHOVAH  REIGNETH 

I 

CHORUS 

O  come,  let  us  sing  unto  the  Lord: 
Let  us  make  a  joyful  noise  to  the  rock  of  our  salvation* 
Let  us  come  before  his  presence  with  thanksgiving, 
Let  us  make  a  joyful  noise  unto  him  with  psalms. 

SEMICHORUS 

For  the  Lord  is  a  great  God, 

And  a  great  King  above  all  gods. 

In  his  hand  are  the  deep  places  of  the  earth; 

The  heights  of  the  mountains  are  his  also. 

The  sea  is  his,  and  he  made  it; 

And  his  hands  formed  the  dry  land. 

CHORUS 

O  come,  let  us  worship  and  bow  down; 
Let  us  kneel  before  the  Lord  our  Maker. 

SEMICHORUS 

For  he  is  our  God, 

And  we  are  the  people  of  his  pasture,  and  the  sheep  of  his  hand. 
"Today,"  (Oh  that  ye  would  hear  his  voice!) 
"Harden  not  your  heart,  as  at  Meribah, 
"As  in  the  day  of  Massah  in  the  wilderness: 
"When  your  fathers  tempted  me, 
"Proved  me,  and  saw  my  work: 
"Forty  years  long  was  I  grieved  with  that  generation, 
"And  said.  It  is  a  people  that  do  err  in  their  heart, 
"And  they  have  not  known  my  ways: 

"Wherefore  I  sware  in  my  wrath,  that  they  should  not  enter 
into  my  rest." 

336 


<§  Festal  Hymns  and  Anthems 


CHORUS 

O  sing  unto  the  Lord  a  new  song: 

Sing  unto  the  Lord,  all  the  earth. 

Sing  unto  the  Lord,  bless  his  name; 

Shew  forth  his  salvation  from  day  to  day. 

Declare  his  glory  among  the  nations, 

His  marvellous  works  among  all  the  peoples. 

SEMICHORUS 

For  great  is  the  Lord,  and  highly  to  be  praised: 

He  is  to  be  feared  above  all  gods. 

For  all  the  gods  of  the  peoples  are  idols: 

But  the  Lord  made  the  heavens. 

Honour  and  majesty  are  before  him: 

Strength  and  beauty  are  in  his  sanctuary. 

CHORUS 

Give  unto  the  Lord,  ye  kindreds  of  the  peoples, 
Give  unto  the  Lord  glory  and  strength. 
Give  unto  the  Lord  the  glory  due  unto  his  name. 
Bring  an  offering,  and  come  into  his  courts. 
O  worship  the  Lord  in  the  beauty  of  holiness: 
Tremble  before  him ,  all  the  earth. 

SEMICHORUS 

Say  among  the  nations.  The  Lord  reigneth: 

The  world  also  is  stablished  that  it  cannot  be  moved: 

He  shall  judge  the  peoples  with  equity. 

chorus 

Let  the  heavens  be  glad,  and  let  the  earth  rejoice; 
Let  the  sea  roar,  and  the  fulness  thereof; 
Let  the  field  exult,  and  all  that  is  therein; 
Then  shall  all  the  trees  of  the  wood  sing  for  joy: — ■ 

337 


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SEMICHORUS 


Before  the  Lord,  for  he  cornet^; 

For  he  cometh  to  judge  the  e^-rth: 

He  shall  judge  the  world  with  righteousness, 

And  the  peoples  with  his  truth. 


n 

FIRST  SEMICHORUS 

The  Lord  reigneth;  let  the  earth  rejoice; 

Let  the  multitude  of  isles  be  glad. 
Clouds  and  darkness  are  round  about  him: 

Righteousness  and  judgement  are  the  foundation  of  his 
throne. 
A  fire  goeth  before  him, 

And  burneth  up  his  adversaries  round  about. 
His  lightnings  lightened  the  world: 

The  earth  saw,  and  trembled. 
The  hills  melted  like  wax  at  the  presence  of  the  Lord, 

At  the  presence  of  the  Lord  of  the  whole  earth. 
The  heavens  declare  his  righteousness, 

And  all  the  peoples  have  seen  his  glory. 

SECOND  SEMICHORUS 

Ashamed  be  all  they  that  serve  graven  images, 
That  boast  themselves  of  idols: 

Worship  him,  all  ye  gods. 
Zion  heard,  and  was  glad. 
And  the  daughters  of  Judah  rejoiced ; 

Because  of  thy  judgements,  O  Lord. 
For  thoU;,  Lord,  art  most  high  above  all  the  earth: 

Thou  art  exalted  far  above  all  gods. 
O  ye  that  love  the  Lord,  hate  evil: 

He  preserve th  the  souls  of  his  saints; 

He  delivereth  them  out  of  the  hand  of  the  wicked. 
338 


<§-  Festal  Hymns  and  Anthems 

Light  is  sown  for  the  righteous, 

And  gladness  for  the  upright  in  heart. 
Be  glad  in  the  Lord,  ye  righteous; 

And  give  thanks  to  his  holy  name. 

m 

CHORUS 

O  sing  unto  the  Lord  a  new  song — 

SEMICHORUS 

For  he  hath  done  rnarvellous  things: 

His  right  hand,  and  his  holy  arm,  hath  wrought  salvation 
for  him. 

The  Lord  hath  made  known  his  salvation: 

His  righteousness  hath  he  openly  shewed  in  the  sight  of 
the-  nations. 

He  hath  remembered  his  mercy  and  his  faithfulness  to- 
ward the  house  of  Israel: 

All  the  ends  of  the  earth  have  seen  the  salvation  of  our  God. 

CHORUS 

Make  a  joyful  noise  unto  the  Lord,  all  the  earth : 
Break  forth  and  sing  for  joy,  yea,  sing  praises. 
Sing  praises  unto  the  Lord  with  the  harp; 
With  the  harp  and  the  voice  of  melody. 
With  trumpets  and  sound  of  comet 
Make  a  joyful  noise  before  the  King,  the  Lord. 
Let  the  sea  roar,  and  the  fulness  thereof; 
The  world,  and  they  that  dwell  therein; 
Let  the  floods  clap  their  hands; 
Let  the  hills  sing  for  joy  together — 

SEMICHORUS 

Before  the  Lord, 

For  he  cometh  to  judge  the  earth: 
He  shall  judge  the  world  with  righteousness, 
And  the  peoples  with  equity. 
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IV 
SOLO    AND    CHORUS 

The  Lord  reigneth;  let  the  peoples  tremble: 
He  dwelleth  between  the  cherubim;  let  the  earth  be  moved. 
The  Lord  is  great  in  Zion; 
And  he  is  high  above  all  the  peoples. 
Let  them  praise  thy  great  and  terrible  name: 
Holy  is  he. 

The  king's  strength  also  loveth  judgement; 

Thou  dost  estabhsh  equity, 

Thou  executest  judgement  and  righteousness  in  Jacob. 

Exalt  ye  the  LORD  our  God, 

And  worship  at  his  footstool: 

Holy  is  he. 

Moses  and  Aaron  among  his  priests, 
And  Samuel  among  them  that  call  upon  his  name; 
They  called  upon  the  Lord,  and  he  answered  them. 
He  spake  unto  them  in  the  pillar  of  cloud: 
They  kept  his  testim.onies,  and  the  statute  that  he  gave  them. 
Holy  is  he. 

Thou  answeredst  them,  O  Lord  our  God: 
Thou  wast  a  God  that  forgavest  them,, 
Though  thou  tookest  vengeance  of  their  doings. 

Exalt  ye  the  LORD  our  God, 

And  worship  at  his  holy  hill; 

For  the  LORD  our  God  is  holy. 


V 

chorus 

Make  a  jo5^ul  noise  unto  the  Lord,  all  ye  lands. 

Serve  the  Lord  with  gladness: 
Come  before  his  presence  with  singing. 
340 


^  Festal  Hymns  and  Anthems 


SEMICHORUS 


Know  ye  that  the  Lord  he  is  God: 

It  is  he  that  hath  made  us,  and  we  are  his; 

We  are  his  people,  and  the  sheep  of  his  pasture. 


CHORUS 


Enter  into  his  gates  with  thanksgiving, 

And  into  his  courts  with  praise: 

Give  thanks  unto  him,  and  bless  his  name. 


SEMICHORUS 


For  the  Lord  is  good; 

His  mercy  endureth  for  ever; 

And  his  faithfulness  unto  all  generations. 


341 


VOTIVE  ANTHEM:  THE  EGYPTIAN  HALLEL 

/. — Prefatory  Meditation 

J^allelufali 

I  will  give  thanks  unto  the  Lord  with  my  whole  hearty 
In  the  council  of  the  upright,  and  in  the  congregation. 
The  works  of  the  Lord  are  great, 
Sought  out  of  all  them  that  have  pleasure  therein. 

His  work  is  honour  and  majesty: 

And  his  righteousness  endureth  for  ever. 

He  hath  made  his  wonderful  works  to  be  remembered: 

The  Lord  is  gracious  and  full  of  compassion. 

He  hath  given  meat  unto  them  that  fear  him; 
He  will  ever  be  mindful  of  his  covenant. 
He  hath  shewed  his  people  the  power  of  his  works j 
In  giving  them  the  heritage  of  the  nations. 

The  works  of  his  hands  are  truth  and  judgement; 

All  his  precepts  are  sure. 

They  are  established  for  ever  and  ever, 

They  are  done  in  truth  and  uprightness. 

He  hath  sent  redemption  unto  his  people; 
He  hath  commanded  his  covenant  for  ever: 

Holy  and  reverend  is  his  name. 
The  fear  of  the  Lord  is  the  beginning  of  wisdom; 
A  good  understanding  have  all  they  that  do  thereafter: 

His  praise  endureth  for  ever. 
342 


<§-  Festal  Hymns  and  Anthems 
l^allelufal) 


Blessed  is  the  man  that  feareth  the  Lord, 
That  delighteth  greatly  in  his  commandments. 
His  seed  shall  be  mighty  upon  earth: 
The  generation  of  the  upright  shall  be  blessed. 

Wealth  and  riches  are  in  his  house: 

And  his  righteousness  endureth  for  ever. 

Unto  the  upright  there  ariseth  light  in  the  darkness: 

He  is  gracious,  and  full  of  compassion,  and  righteous. 

Well  is  it  with  the  man  that  dealeth  graciously  and  lendeth, 

He  shall  maintain  his  cause  in  judgement. 

For  he  shall  never  be  moved; 

The  righteous  shall  be  had  in  everlasting  remembrance. 

He  shall  not  be  afraid  of  evil  tidings: 
His  heart  is  fixed,  trusting  hi  the  Lord. 
His  heart  is  established,  he  shall  not  be  afraid, 
Until  he  see  his  desire  upon  his  adversaries. 

He  hath  dispersed,  he  hath  given  to  the  needy; 

His  righteousness  endureth  for  ever: 

His  horn  shall  be  exalted  with  honour. 
The  wicked  shall  see  it,  and  be  grieved; 

He  shall  gnash  with  his  teeth,  and  melt  away: 

The  desire  of  the  wicked  shall  perish. 


II. — General  Doxology 

l^allelufat) 

CHORUS  OF  PRIESTS 

Praise,  O  ye  servants  of  the  Lord, 
Praise  the  name  of  the  Lord. 
Blessed  be  the  name  of  the  Lord 
From  this  time  forth  and  for  evermore. 

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Psalms  and  Lyrics  -g> 

From  the  rising  of  the  sun  unto  the  going  down  of  the  same 
The  Lord's  name  is  to  be  praised. 
The  Lord  is  high  above  all  nations, 
And  his  glory  above  the  heavens. 

CHORUS  OF  THE  PEOPLE 

Who  is  like  unto  the  Lord  our  God,  that  hath  his  seat  on  high, 

That  humbleth  himself  to  regard  the  heavens  and  the  earth? 

He  raiseth  up  the  poor  out  of  the  dust, 

And  lifteth  up  the  needy  from  the  dunghill; 

That  he  may  set  him  with  princes. 

Even  with  the  princes  of  his  people. 

He  maketh  the  barren  woman  to  keep  house. 

And  to  be  a  joyful  mother  of  children. 

l^aUelufat) 


///. — Song  of  the  Exodus 

CHORUS 

When  Israel  went  forth  out  of  Egypt, 

The  house  of  Jacob  from  a  people  of  strange  language; 

Judah  became  his  sanctuary, 

Israel  his  dominion. 

FIRST   SEMICHORUS 

The  sea  saw  it,  and  fled; 
Jordan  was.  driven  back. 
The  mountains  skipped  like  rams, 
The  Uttle  hills  like  young  sheep. 

SECOND  SEMICHORUS 

What  aileth  thee,  O  thou  sea,  that  thou  fleest? 
Thou  Jordan,  that  thou  turnest  back? 
Ye  mountains,  that  ye  skip  like  rams; 
Ye  little  hills,  like  young  sheep? 

344 


<§-  Festal  Hymns  and  Anthems 


CHORUS 


Tremble,  thou  earth,  at  the  presence  of  the  Lord, 
At  the  presence  of  the  God  of  Jacob; 
Which  turned  the  rock  into  a  pool  of  water, 
The  flint  into  a  fountain  of  waters. 


IV. — Doxology  of  Israel 

CHORUS  OF  PRIESTS 

Not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  name  give 

glory. 
For  thy  mercy,  and  for  thy  truth's  sake. 

Wherefore  should  the  nations  say,  Where  is  now  their  God? 
But  our  God  is  in  the  heavens: 
He  hath  done  whatsoever  he  pleased. 

Their  idols  are  silver  and  gold,  the  work  of  men's  hands. 
They  have  mouths,  but  they  speak  not; 
Eyes  have  they,  but  they  see  not; 
They  have  ears,  but  they  hear  not; 
Noses  have  they,  but  they  smell  not; 

They  have  hands,  but  they  handle  not; 
Feet  have  they,  but  they  walk  not; 
Neither  speak  they  through  their  throat. 
They  that  make  them  shall  be  like  unto  them; 
Yea,  every  one  that  trusteth  in  them. 

THE    PEOPLE 

O  Israel,  trust  thou  in  the  Lord: 
He  is  their  help  and  their  shield. 

THE    PRIESTS 

O  house  of  Aaron,  trust  ye  in  the  Lord: 
He  is  their  help  and  their  shield. 
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PRIESTS    AND    PEOPLE  .^i: 

Ye  that  fear  the  Lord,  trust  in  the  Lord: 
He  is  their  help  and  their  shield. 

THE    PEOPLE 

The  Lord  hath  been  mindful  of  us;  he  will  bless  us; 

He  will  bless  the  house  of  Israel; 

He  will  bless  the  house  of  Aaron. 

He  will  bless  them  that  fear  the  Lord, 

Both  small  and  great. 

THE     PRIESTS 

The  Lord  increase  you  more  and  more, 
You  and  your  children. 

THE    PEOPLE 

Blessed  are  ye  of  the  Lord, 
Which  made  heaven  and  earth. 

PRIESTS  AND    PEOPLE 

The  heavens  are  the  heavens  of  the  Lord; 

But  the  earth  hath  he  given  to  the  children  of  men. 

The  dead  praise  not  the  Lord, 

Neither  any  that  go  down  into  silence; 

But  we  will  bless  the  Lord  from  this  time  forth  and  for  evermore. 


V. — Votive  Song  of  the  Worshipper 

I  love  the  Lord,  because  he  hath  heard  my  voice  and  my  suppli 

cations. 
Because  he  hath  inclined  his  ear  unto  me, 
Therefore  will  I  call  upon  him  as  long  as  I  live. 

346 


<§-  Festal  H\TTins  and  Anthems 

The  cords  of  death  compassed  me, 

And  the  pains  of  Sheol  gat  hold  upon  me: 

I  found  trouble  and  sorrow. 
Then  called  I  upon  the  name  of  the  Lord: 

0  Lord,  I  beseech  thee,  deliver  my  soul. 
Gracious  is  the  Lord,  and  righteous; 

Yea,  our  God  is  merciful. 

The  Lord  preserveth  the  simple: 

1  was  brought  low,  and  he  saved  me. 
Return  unto  thy  rest,  O  my  soul; 

For  the  Lord  hath  dealt  bountifully  with  thee. 
For  thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears, 
and  my  feet  from  falling. 
I  will  walk  before  the  Lord  in  the  land  of  the  Uving. 

I  believe,  for  I  will  speak:  I  was  greatly  afflicted; 

I  said  in  my  haste,  All  men  are  a  lie. 
What  shall  I  render  unto  the  Lord 

For  all  his  benefits  toward  me? 
I  will  take  the  cup  of  salvation, 
And  call  upon  the  name  of  the  Lord. 
/  will  pay  my  vows  unto  the  Lord, 
Yea,  in  the  presence  of  all  his  people. 

Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints. 

O  Lord,  truly  I  am  thy  servant : 
I  am  thy  servant,  the  son  of  thine  handmaid; 

Thou  hast  loosed  my  bonds. 
I  will  offer  to  thee  the  sacrifice  of  thanksgiving, 
And  will  call  upon  the  name  of  the  Lord. 
/  will  pay  my  vows  unto  the  Lord, 

Yea,  in  the  presence  of  all  his  people; 
In  the  courts  of  the  Lord's  house. 
In  the  midst  of  thee,  O  Jerusalem. 

I^alleluial) 

347 


Psalms  and  Lyrics  -g> 

VI. — Doxology  of  the  Nations 

FULL  CHORUS 

O  praise  the  Lord,  all  ye  nations; 

Laud  him,  all  ye  peoples. 
For  his  mercy  is  great  toward  us; 

And  the  truth  of  the  Lord  endureth  for  ever. 

VII. — Processional  Hymn 
worshipper  and  people 

O  give  thanks  unto  the  Lord;  for  he  is  good: 

For  his  mercy  endureth  for  ever. 
Let  Israel  now  say, 

That  his  mercy  endureth  for  ever. 
Let  the  house  of  Aaron  now  say, 

That  his  mercy  endureth  for  ever. 
Let  them  now  that  fear  the  Lord  say, 

That  his  mercy  endureth  for  ever. 

worshipper 

Out  of  my  distress  I  called  upon  the  Lord: 
The  Lord  answered  me  and  set  me  in  a  large  place. 

The  Lord  is  on  my  side;  I  will  not  fear: 
What  can  man  do  unto  me? 

The  Lord  is  on  my  side  among  them  that  help  me: 
Therefore  shall  I  see  my  desire  upon  them  that  hate  me. 

CHORUS  OF  PEOPLE 

It  is  better  to  trust  in  the  Lord 

Than  to  put  confidence  in  man. 
It  is  better  to  trust  in  the  Lord 

Than  to  put  confidence  in  princes. 
348 


<§-  Festal  Hymns  and  Anthems 


WORSHIPPPER 

All  nations  compassed  me  about — 

CHORUS  OF  PEOPLE 

In  the  name  of  the  Lord  I  will  cut  them  off. 

WORSHIPPER 

They  compassed  me  about; 
Yea,  they  compassed  me  about: 

CHORUS  OF  PEOPLE 

In  the  name  of  the  Lord  I  will  cut  them  off. 

WORSHIPPER 

They  compassed  me  about  like  bees; 
They  are  quenched  as  the  fire  of  thorns: 

CHORUS  OF  PEOPLE 

In  the  name  of  the  Lord  I  will  cut  them  off. 

WORSHIPPER 

Thou  didst  thrust  sore  at  me  that  I  might  fall: 

But  the  Lord  helped  me. 
The  Lord  is  my  strength  and  song; 

And  he  is  become  my  salvation. 
The  voice  of  rejoicing  and  salvation  is  in  the  tents  of  the  righteous: 

The  right  hand  of  the  Lord  doeth  valiantly. 

CHORUS  OF  PEOPLE 

The  right  hand  of  the  Lord  is  exalted: 

The  right  hand  of  the  Lord  doeth  valiantly. 

349 


Psalms  and  Lyrics  -§> 

WORSHIPPER 

I  shall  not  die,  but  live, 

And  declare  the  works  of  the  Lord. 
The  Lord  hath  chastened  me  sore: 

But  he  hath  not  given  me  over  unto  death. 
Open  to  me  the  gates  of  righteousness: 

I  will  enter  into  them,  I  will  give  thanks  unto  the  Lord. 

The  Temple  gates  open,  and  disclose  the  Priests  awaiting  the 
Procession 


PRIESTS 


This  is  the  gate  of  the  Lord; 
The  righteous  shall  enter  into  it. 


WORSHIPPER 

I  will  give  thanks  unto  thee,  for  thou  hast  answered  me, 

And  art  become  my  salvation. 
The  stone  which  the  builders  rejected 

Is  become  the  head  of  the  corner. 

CHORUS  or  PEOPLE 

This  is  the  Lord's  doing; 

It  is  marvellous  in  our  eyes. 
This  is  the  day  which  the  Lord  hath  m^de; 

We  will  rejoice  and  be  glad  in  it. 
Save  now,  we  beseech  thee,  O  Lord: 

O  Lord,  we  beseech  thee,  send  now  prosperity. 

PRIESTS 

Blessed  be  he  that  entereth  in  the  name  of  the  Lord: 
We  have  blessed  you  out  of  the  house  of  the  Lord. 

FULL  CHORUS 

The  Lord  is  God,  and  he  hath  given  us  light: 
Bind  the  sacrifice  with  cords,  even  unto  the  horns  of  the  altar. 

350 


<§-  Festal  Hymns  and  Anthems 


WORSHIPPER 


Thou  art  my  God,  and  I  will  give  thanks  unto  thee: 
Thou  art  my  God,  I  will  exalt  thee. 


FULL  CHORUS 


O  give  thanks  unto  the  Lord;  for  he  is  good: 
For  his  mercy  endureth  for  ever. 


351 


HALLELUJAH:  A  FESTAL  ANTHEM 

Prefatory  Meditation 

I  will  extol  thee,  my  God,  O  King; 

And  I  will  bless  thy  name  for  ever  and  ever. 
Every  day  will  I  bless  thee; 

And  I  will  praise  thy  name  for  ever  and  ever. 
Great  is  the  Lord,  and  highly  to  be  praised; 

And  his  greatness  is  unsearchable. 
One  generation  shall  laud  thy  works  to  another, 

And  shall  declare  thy  mighty  acts. 
Of  the  glorious  majesty  of  thine  honour, 

And  of  thy  wondrous  works,  will  I  meditate. 
And  men  shall  speak  of  the  might  of  thy  terrible  acts; 

And  I  will  declare  thy  greatness. 
They  shall  utter  the  memory  of  thy  great  goodness, 

And  shall  sing  of  thy  righteousness. 
The  Lord  is  gracious,  and  full  of  compassion; 

Slow  to  anger,  and  of  great  mercy. 
The  Lord  is  good  to  all; 

And  his  tender  mercies  are  over  all  his  works. 
All  thy  works  shall  give  thanks  unto  thee,  0  Lord; 

And  thy  saints  shall  bless  thee. 
They  shall  speak  of  the  glory  of  thy  kingdom. 

And  talk  of  thy  power; 
To  make  known  to  the  sons  of  men  his  mighty  acts, 

And  the  glory  of  the  majesty  of  his  kingdom. 
Thy  kingdom  is  an  everlasting  kingdom, 

And  thy  dominion  endureth  throughout  all  generations. 
The  Lord  upholdeth  all  that  fall. 

And  raiseth  up  all  those  that  be  bowed  down. 
The  eyes  of  all  wait  upon  thee; 

And  thou  givest  them  their  meat  in  due  season. 

352 


<§-  Festal  Hymns  and  Anthems 

Thou  openest  thine  hand, 

And  satis jiest  the  desire  of  every  living  thing. 
The  Lord  is  righteous  in  all  his  ways, 

And  gracious  in  all  his  works. 
The  Lord  is  nigh  unto  all  them  that  call  upon  him, 

To  all  that  call  upon  him  in  truth. 
He  will  fulfil  the  desire  of  them  that  fear  him; 

He  also  will  hear  their  cry,  and  will  save  them. 
The  Lord  preserveth  all  them  that  love  him; 

But  all  the  wicked  will  he  destroy. 
My  mouth  shall  speak  the  praise  of  the  Lord; 

And  let  all  flesh  bless  his  holy  name  for  ever  and  ever, 

l^allelufat) 


FIRST   CHORUS 

Praise  the  Lord,  O  my  soul. 

While  I  live  will  I  praise  the  Lord: 

I  will  sing  praises  unto  my  God  while  I  have  any  being. 

SECOND  CHORUS 

Put  not  your  trust  in  princes, 
Nor  in  the  son  of  man,  in  whom  there  is  no  help. 
His  breath  goeth  forth,  he  returneth  to  his  earth; 
In  that  very  day  his  thoughts  perish. 

Happy  is  he  that  hath  the  God  of  Jacob  for  his  help, 
Whose  hope  is  in  the  Lord  his  God: 
Which  made  heaven  and  earth, 
The  sea,  and  all  that  in  them  is; 

Which  keepeth  truth  for  ever; 
Which  executeth  judgement  for  the  oppressed; 
Which  giveth  food  to  the  hungry: 
The  Lord  looseth  the  prisoners; 

353 


Psalms  and  Lyrics  -g> 

The  Lord  openeth  the  eyes  of  the  bhnd; 
The  Lord  raiseth  up  them  that  are  bowed  down; 
The  Lord  loveth  the  righteous; 
The  Lord  preserve th  the  strangers; 

He  upholdeth  the  fatherless  and  widow; 

But  the  way  of  the  wicked  he  turneth  upside  down. 

The  Lord  shall  reign  for  ever, 

Thy  God,  O  Zion,  unto  all  generations. 

l^allcluial) 


l^allcluiati 

FIRST   CHORUS 

For  it  is  good  to  sing  praises  unto  our  God; 
For  it  is  pleasant,  and  praise  is  comely. 

SECOND  CHORUS 

The  Lord  doth  build  up  Jerusalem; 

He  gathereth  together  the  outcasts  of  Israel. 

He  healeth  the  broken  in  heart, 

And  bindeth  up  their  wounds. 

He  telleth  the  number  of  the  stars; 

He  giveth  them  all  their  names. 

Great  is  our  Lord,  and  mighty  in  power; 

His  understanding  is  infinite. 

The  Lord  upholdeth  the  meek: 

He  bringeth  the  wicked  down  to  the  ground. 

FIRST   CHORUS 

Sing  unto  the  Lord  with  thanksgiving; 
Sing  praises  upon  the  harp  unto  our  God: 
354 


§  Festal  Hymns  and  Anthems 

SECOND  CHORUS 

Who  covereth  the  heaven  with  clouds, 
Who  prepareth  rain  for  the  earth, 
Who  maketh  grass  to  grow  upon  the  mountains. 
He  giveth  to  the  beast  his  food,  and  to  the  young  ravens  which 
cry. 

He  delighteth  not  in  the  strength  of  the  horse: 
He  taketh  no  pleasure  in  the  legs  of  a  man. 
The  Lord  taketh  pleasure  in  them  that  fear  him, 
In  those  that  hope  in  his  raercy. 

FIRST   CHORUS 

Praise  the  Lord,  O  Jerusalem; 
Praise  thy  God,  O  Zion. 

second  chorus 

For  he  hath  strengthened  the  bars  of  thy  gates'J 
He  hath  blessed  thy  children  within  thee. 
He  maketh  peace  in  thy  borders; 
He  filleth  thee  with  the  finest  of  the  wheat. 

He  sendeth  out  his  commandment  upon  earth; 

His  word  runneth  very  swiftly. 

He  giveth  snow  like  wool; 

He  scattereth  the  hoar  frost  like  ashes. 

He  casteth  forth  his  ice  like  morsels: 

Who  can  stand  before  his  cold? 

He  sendeth  out  his  word,  and  melteth  them: 

He  causeth  his  wind  to  blow,  and  the  waters  flow. 

He  sheweth  his  word  unto  Jacob, 

His  statutes  and  his  judgements  unto  Israel. 

He  hath  not  dealt  so  with  any  nation: 

And  as  for  his  judgements,  they  have  not  known  them. 


l^allelufat) 


* 

355 


Psalms  and  Lyrics  §> 

J^allelufat) 

FIRST   CHORUS 

Praise  ye  the  Lord  from  the  heavens: 
Praise  him  in  the  heights. 
Praise  ye  him,  all  his  angels: 
Praise  ye  him,  all  his  host. 

Praise  ye  him,  sun  and  moon: 

Praise  him,  all  ye  stars  of  light. 

Praise  him,  ye  heavens  of  heavens, 

And  ye  waters  that  be  above  the  heavens. 

SECOND  CHORUS 

Let  them  praise  the  name  of  the  Lord: 
For  he  commanded,  and  they  were  created. 
He  hath  also  stablished  them  for  ever  and  ever: 
He  hath  made  a  decree  which  shall  not  pass  away. 

FIRST   CHORUS 

Praise  the  Lord  from  the  earth, 
Ye  dragons,  and  all  deeps: 
Fire  and  hail,  snow  and  vapour; 
Stormy  wind,  fulfilling  his  word: 

Mountains  and  all  hills; 
Fruitful  trees  and  all  cedars: 
Beasts  and  all  cattle; 
Creeping  things  and  flying  fowl: 

Kings  of  the  earth  and  all  peoples; 
Princes  and  all  judges  of  the  earth: 
Both  young  men  and  maidens; 
Old  men  and  children: 

SECOND  CHORUS 

Let  them  praise  the  name  of  the  Lord; 
For  his  name  alone  is  exalted: 

356 


<§•  Festal  Hymns  and  Anthems 

His  glory  is  above  the  earth  and  heaven. 

And  he  hath  Hf  ted  up  the  horn  of  his  people, 

The  praise  of  all  his  saints; 

Even  of  the  children  of  Israel,  a  people  near  unto  him. 


l^allelufatj 

FIRST   CHORUS 

Sing  unto  the  Lord  a  new  song, 

And  his  praise  in  the  assembly  of  the  saints. 

Let  Israel  rejoice  in  him  that  made  him: 

Let  the  children  of  Zion  be  joyful  in  their  King. 

Let  them  praise  his  name  in  the  dance: 

Let  them  sing  praises  unto  him  with  the  timbrel  and  harp. 

SECOND  CHORUS 

For  the  Lord  taketh  pleasure  in  his  people: 
He  will  beautify  the  meek  with  salvation. 

FIRST   CHORUS 

Let  the  saints  exult  in  glory: 

Let  them  sing  for  joy  upon  their  beds. 

Let  the  high  praises  of  God  be  in  their  mouth, 

And  a  two-edged  sword  in  their  hand: 

SECOND  CHORUS 

To  execute  vengeance  upon  the  nations, 

And  punishments  upon  the  peoples; 

To  bind  their  kings  with  chains, 

And  their  nobles  with  fetters  of  iron; 

To  execute  upon  them  the  judgement  written: 

This  honour  have  all  his  saints. 


l^allelufai) 


* 

357 


Psalms  and  Lyrics  -g> 

c^alleluial) 

FIRST  CHORUS. — Praisc  God  in  his  sanctuary: 

SECOND   CHORUS. — Praise  him   in   the   firmament   of   his  power. 

FIRST  CHORUS. — Praise  him  for  his  mighty  acts: 

SECOND  CHORUS. — Praise  him  according  to  his  excellent  greatness. 

FIRST  CHORUS. — Praise  him  with  the  sound  of  the  trumpet: 

SECOND  CHORUS. — Praisc  him  with  the  psaltery  and  harp. 

FIRST  CHORUS. — Praise  him  with  the  timbrel  and  dance: 

SECOND  CHORUS. — Praise  him  with  stringed  instruments  and  the 

pipe. 
FIRST  CHORUS. — Praise  him  upon  the  loud  cymbals: 
SECOND  CHORUS. — Praise  him  upon  the  high  sounding  C3mibals. 

FULL    CHORUS 

Let  every  thing  that  hath  breath  praise  the  Lord. 

l^allelufal) 


358 


LAMENTATIONS 

The  Book  of  Lamentations — traditionally  ascribed  (though  with- 
out sufficient  grounds)  to  the  prophet  Jeremiah — is  a  Dirge  over 
Fallen  Jerusalem.  It  must  be  remembered  that  Palestine,  like 
other  ancient  countries,  had  bands  of  professional  mourners,  who 
were  called  in  on  occasions  of  bereavement,  or  other  seasons  of 
mourning.  It  is  not  surprising  to  find  that  poems  produced  in  this 
formal  way  are  constructed  upon  highly  artificial  schemes  of 
rhythm  or  other  lyrical  devices.  Thus,  sometimes  successive  fines 
in  their  initial  letters  follow  the  alphabet,  and  there  is  more  than  one 
system  of  alphabetical  arrangement.  Again,  the  stock  metre  of  a 
dirge  is  founded  on  a  long  fine,  so  constructed  that  the  latter  half  of 
it  is  weaker  than  the  first  fialf;  the  effect  is  what  modern  music 
would  indicate  by  the  sign  <  >  :  compare  (above,  page  65)  David's 
Lament  over  Saul  and  Jonathan.  It  is  obvious  that  technical  devices 
of  this  kind  will  not  easily  pass  from  one  language  to  another;  but, 
the  idea  once  caught,  it  is  easy,  in  reading  aloud,  to  keep  up  the 
effect.  The  matter  of  the  Dirge  is  an  endless  reiteration  of  woe; 
its  appeal  has  much  pathos.  The  poem  is  here  represented  by  a 
few  well  known  passages. 


Passages  from  Lamentations 

How  doth  the  city  sit  solitary  that  was  full  of  people! 

How  is  she  become  as  a  widow,  she  that  was  great  among  the 

nations! 

Princess  among  the  provinces,  how  is  she  become  tributary! 

She  weepeth  sore  in  the  night,        and  her  tears  are  on  her  cheeks; 
Among  all  her  lovers  she  hath  none        to  comfort  her; 
All  her  friends  have  dealt  treacherously  with  her,        they  are 
become  her  enemies. 

359 


Psalms  and  Lyrics  -§> 

Judah  is  gone  into  captivity  because  of  affliction,        and  because  of 

great  servitude; 
She  dwelleth  among  the  heathen,        she  findeth  no  rest: 
All  her  persecutors  overtook  her        within  the  straits. 

The  ways  of  Zion  do  mourn,        because  none  come  to  the  solemn 

assembly; 
All  her  gates  are  desolate,        her  priests  do  sigh; 
Her  virgins  are  afflicted,        and  she  herself  is  in  bitterness. 

Her  adversaries  are  become  the  head,  her  enemies  prosper; 

For  the  Lord  hath  afflicted  her        for  the  multitude  of  her  trans- 
gressions : 
Her  young  children  are  gone  into  captivity        before  the  adversary. 

And  from  the  daughter  of  Zion  all  her  majesty        is  departed: 
Her  princes  are  become  like  harts        that  find  no  pasture. 
And  they  are  gone  without  strength        before  the  pursuer. 


Is  it  nothing  to  you,        all  ye  that  pass  by? 

Behold  and  see  if  there  be  any  sorrow  like  unto  my  sorrow,        which 

is  done  unto  me, 
Wherewith  the  Lord  hath  afflicted  me        in  the  day  of  his  fierce 

anger. 

From  on  high  hath  he  sent  fire  into  my  bones,        and  it  prevaileth 

against  them; 
He  hath  spread  a  net  for  my  feet,        he  hath  turned  me  back; 
He  hath  made  me  desolate        and  faint  all  the  day. 

The  yoke  of  my  transgressions  is  bound  by  his  hand;  they  are 

knit  together; 
They  are  come  up  upon  my  neck;        he  hath  made  my  strength  to 

fail: 
The  Lord  hath  delivered  me  into  their  hands        against  whom,  I 

am  not  able  to  stand. 

* 
360 


§  Book  of  Lamentations 

It  is  of  the  Lord's  mercies  that  we  are  not  consumed,        because 
his  compassions  fail  not. 
They   are   new   every   morning;        great   is    thy   faithfulness. 
The  Lord  is  my  portion,  saith  my  soul;        therefore  will  I 
hope  in  him. 

The  Lord  is  good  unto  them  that  wait  for  him,        to  the  soul  that 
seeketh  him. 
It  is  good  that  a  man  should  hope  and  quietly  wait        for  the 
salvation  of  the  Lord. 
It  is  good  for  a  man  that  he  bear  the  yoke        in  his  youth. 

Let  him  sit  alone  and  keep  silence,        because  he  hath  laid  it  upon 
him. 
Let  him  put  his  mouth  in  the  dust ;        if  so  be  there  may  be  hope. 
Let  him  give  his  cheek  to  him  that  smite th  him;        let  him  be 
filled  full  with  reproach. 

For  the  Lord  will  not  cast  off        for  ever. 
For  though  he  cause  grief,  yet  will  he  have  compassion        ac- 
cording to  the  multitude  of  his  mercies. 
For  he  doth  not  afflict  willingly,        nor  grieve  the  children  of 
men. 


361 


THE  SONG  OF  SONGS 

This  part  of  Scripture  has  been  traditionally  treated  as  devotional 
literature.  Spiritual  significances  have  been  attached  to  particular 
phrases  or  lines,  founded  on  the  idea  that  the  relationship  of  hus- 
band and  wife  is  regularly  in  Scripture  made  an  image  for  the 
relationship  between  God  and  his  Chosen  People.  All  this,  how- 
ever, belongs  to  what  is  called  secondary  interpretation.  In  the 
primary  or  literary  interpretation  the  Song  of  Songs  is  a  love  poem; 
it  might  be  described  as  a  Honeymoon  Song,  celebrating  the  pure 
love  of  Bridegroom  and  Bride;  the  more  impressive  because  it  is 
cast  in  surroundings  of  polygamy. 

The  poem  is  in  dialogue,  with  an  underlying  story.  As  arranged 
in  the  Modem  Reader's  Bible,  the  story  has  great  interest.  King 
Solomon  with  his  Court,  visiting  the  Royal  Vineyards  upon  mount 
Lebanon,  comes  by  surprise  upon  the  "fair  Shulammite,"  the 
heroine  of  the  story,  who  is  sister  to  the  keepers  of  the  Royal  Vine- 
yards. At  the  sudden  sight  the  Shulammite  flees  in  terror;  but  not 
before  her  surpassing  beauty  has  struck  the  youthful  heart  of  the 
king.  He  wooes  her  in  disguise — the  disguise  of  a  shepherd,  one 
of  her  own  rank — and  wins  her  love.  Then  he  comes  in  state,  and 
claims  her  as  his  queen.  The  movement  of  the  story  goes  on  to 
what  (in  modern  phrase)  might  be  called  the  end  of  the  honeymoon: 
the  country  girl,  raised  to  a  throne,  becomes  weary  of  state,  and 
longs  to  visit  her  mountain  home,  and  renew  the  love  in  the  place 
where  it  first  began. 

The  poem  is  here  represented  by  four  passages. — I.  In  the  first  we 
have  an  idyllic  picture:  the  (disguised)  lover  has  visited  the  heroine 
in  her  rocky  home  amid  the  exquisite  glories  of  Springtide:  the 
wooing  scene  is  suddenly  interrupted  by  the  harsh  voices  of  the 
Brothers,  crying  out  that  foxes  have  broken  into  the  vineyard. — 
II.  The  second  passage  is  a  lyric  celebration  of  the  king,  in  royal 

362 


<§-  The  Song  of  Songs 

state,  journeying  to  Lebanon  to  claim  his  love  as  queen. — III.  The 
third  passage  gives  us  the  first  moment  of  the  meeting  of  the  two. 
The  Hterary  form  of  this  passage  must  be  carefully  noted.  It  is  not, 
as  might  at  first  be  thought,  in  dialogue,  for  the  whole  is  part  of  the 
lover's  reminiscence.  But  the  form  of  dialogue  is  thrown  around  the 
(unspoken)  feeling  of  the  two  parties,  the  Court  and  the  startled 
country  girl. — IV.  The  fourth  is  a  much  quoted  passage,  in  which 
the  wife  once  more  pledges  love  in  the  home  scene  where  the  love 
first  began. 


Passages  from  The  Song  of  Songs 

I 

The  Bride 

The  voice  of  my  beloved!  behold,  he  cometh, 

Leaping  upon  the  mountains, 

Skipping  upon  the  hills. 
My  beloved  is  like  a  roe  or  a  young  hart: 

Behold,  he  standeth  behind  our  wall, 
He  looketh  in  at  the  windows, 
He  sheweth  himself  through  the  lattice. 

My  beloved  spake,  and  said  unto  me: 
"Rise  up,  my  love,  my  fair  one, 

And  come  away. 

For,  lo,  the  winter  is  past, 

The  rain  is  over  and  gone; 
The  flowers  appear  on  the  earth; 

The  time  of  the  singing  of  birds  is  come, 

And  the  voice  of  the  turtle  is  heard  in  our  land; 
The  fig  tree  ripeneth  her  green  figs, 

And  the  vines  are  in  blossom, 

They  give  forth  their  fragrance. 
Arise,  my  love,  my  fair  one, 

And  come  away. 

363 


Psalms  and  Lyrics  -g> 


O  my  dove,  that  art  in  the  clefts  of  the  rock, 
In  the  covert  of  the  steep  place, 

Let  me  see  thy  countenance, 
Let  me  hear  thy  voice; 

For  sweet  is  thy  voice, 

And  thy  countenance  is  comely." 

Voices  of  the  Brothers  {heard  interrupting) 
"Take  us  the  foxes, 
"The  little  foxes  that  spoil  the  vineyards; 
"For  our  vineyards  are  in  blossom." 


II 

Who  is  this  that  cometh  up  out  of  the  wilderness 

Like  pillars  of  smoke, 
Perfumed  with  myrrh  and  frankincense. 

With  all  powders  of  the  merchant? 

Behold,  it  is  the  litter  of  Solomon; 

Threescore  mighty  men  are  about  it, 
Of  the  mighty  men  of  Israel. 

They  all  handle  the  sword,  and  are  expert  in  war: 
Every  man  hath  his  sword  upon  his  thigh. 

Because  of  fear  in  the  night. 

King  Solomon  made  himself  a  palanquin 

Of  the  wood  of  Lebanon. 
He  made  the  pillars  thereof  of  silver. 

The  bottom  thereof  of  gold, 
The  seat  of  it  of  purple. 

The  midst  thereof  being  inlaid  with  love  from  the  daughters  of 
Jerusalem. 

Go  forth,  O  ye  daughters  of  Zion,  and  behold  King  Solomon, 
With  the  crown  wherewith  his  mother  hath  crowned  him 

In  the  day  of  his  espousals, 

And  in  the  day  of  the  gladness  of  his  heart. 

364 


<§-The  Song  of  Songs 

III 
Surprise  of  the  Court 

"Who  is  she  that  looketh  forth  as  the  morning, 
"Fair  as  the  moon,  pure  as  the  sun, 

"Terrible  as  an  army  with  banners?" 

Surprise  of  the  Shulammite 

"I  went  down  into  the  garden  of  nuts, 

"To  see  the  green  plants  of  the  valley, 

"To  see  whether  the  vine  budded, 

"And  the  pomegranates  were  in  flower. 

"  Or  ever  I  was  aware,  my  soul  set  me 

"Among  the  chariots  of  my  princely  people." 

Cry  of  the  Court 

"Return,  return,  O  Shulammite; 

Return,  return,  that  we  may  look  upon  thee. " 

Confusion  of  the  Shulamnimite 

"Why  will  ye  look  upon  the  Shulammite, 
"As  upon  the  dance  of  Mahanaim?" 


IV 

The  Bride 

Set  me  as  a  seal  upon  thine  heart, 

As  a  seal  upon  thine  arm: 
For  love  is  strong  as  death; 

Jealousy  is  cruel  as  the  grave: 
The  flashes  thereof  are  flashes  of  fire, 

A  very  flame  of  the  Lord. 
Many  waters  cannot  quench  love. 

Neither  can  the  floods  drown  it: 
If  a  man  would  give  all  the  substance  of  his  house  for  love. 

It  would  utterly  be  contemned. 
365 


CHAPTER  V 
THE  POEM  OF  ''ZION  REDEEMED'' 
[Isaiah,  Chapters  40-66] 
AS  CLIMAX  OF  THE  OLD  TESTAMENT 


The  Poem  of  ^^Zion  Redeemed'^  g> 

The  portion  of  Holy  Scripture  which  we  here  consider  is  repre- 
sented in  the  traditional  Bible  by  the  last  twenty-seven  chapters 
of  the  Book  of  Isaiah.  This  is  now  recognized  as  an  independent 
poem,  by  accident  joined  on  to  the  Book  of  Isaiah  in  the  transmis- 
sion of  the  Bible  through  the  ages.  Some  would  meet  the  case  by 
calling  it  the  ''Second  Isaiah."  But  there  is  no  real  justification 
for  use  of  the  name  "Isaiah":  the  poem  is  anonymous.  It  is  also 
without  subject- title;  which  makes  easier  to  understand  the  accident 
of  its  being  joined  on  to  a  leading  book  of  prophecy.  The  words 
"Zion  Redeemed"  are  of  course  only  a  modern  title,  founded  on 
the  general  drift  of  the  work. 

This  is  perhaps  the  most  exalted  poem  in  all  literature.  It  is 
also  one  of  great  difficulty  for  the  modern  reader  who  comes  upon 
it  unprepared.    The  difficulty  is  threefold. 

The  first  difficulty  is  the  rhapsodic  form  of  this  poem,  which  is 
unfamiliar  in  m,odern  literature.  The  Rhapsody — chief  contribu- 
tion of  the  Bible  to  literary  form — is  (we  have  seen)  *  a  drama  cast 
wholly  in  the  region  of  the  spiritual.  Drama  in  the  ordinary  sense 
is  among  the  easiest  to  follow  of  all  literary  forms:  a  movement 
of  events  on  the  stage  is  visible  to  the  eye  of  the  spectator  in  the 
theatre.  In  a  rhapsody  the  appeal  is  to  the  eye  of  the  spiritual 
imagination;  the  stage  becomes  the  whole  universe;  in  place  of 
simple  dialogue  various  literary  forms  serve  to  carry  on  the  action. 
Yet  the  main  effect  is  always  a  movement  of  the  Divine  Providence 
which  the  Bible  expresses  by  the  word  "Judgement." 

A  second  source  of  difficulty  is  that  in  this  poem  two  distinct 
trains  of  thought  are  kept  side  by  side;  they  blend,  and  there  is 
constant  transition  from  the  one  to  the  other.  This  ceases  to  be 
a  difficulty  when  the  reader  is  prepared  for  it.  One  of  these  is  a 
course  of  historic  events:  the  deliverance  of  Israel  (that  is,  of  a 
remnant  of  Israel)  from  captivity,  and  their  restoration  to  their 
own  land.  It  is  brought  about  by  the  power  of  the  Persian  Cyrus; 
Cyrus  is  named  in  the  poem  as  an  agent  of  God.  And,  by  an 
interesting  figure,  the  conquering  career  of  Cyrus  is  represented 
as  the  reward  Jehovah  presents  to  him  for  the  deliverance  of  God's 
chosen  people.  The  second  train  of  thought  is  more  spiritual.  It 
is  not  only  the  deliverance  of  a  nation:  Israel's  mission  to  the 
*  Above,  pp.  154-163. 
368 


§  Isaiah,  Chapters  40-66 

nations  is  also  resumed,  and  in  being  resumed  is  spiritually  exalted. 
The  blending  of  these  two  trains  of  ideas  is  the  basis  on  which  the 
whole  of  this  prophetic  work  rests. 

A  third  kind  of  difficulty  may  just  be  mentioned.  When  read 
in  its  complete  form  the  poem  presents  the  copious  flow  of  exalted 
eloquence  which  distinguishes  the  Hebrew  Scriptures,  with  con- 
stant reiteration  of  leading  thoughts.  The  language  of  this  part 
of  Scripture  has  been  almost  inextricably  bound  up  with  discussions 
of  modern  theology,  often  controversial  theology.  Hence  it  is 
often  difficult  to  keep  the  surface  and  literary  significance  of  the 
poem  distinct  from  the  theological  implications  that  have  been 
read  into  it.  The  suggestion  is  made  to  the  readers  of  this  work 
that  they  should  reserve  the  poem  in  its  full  form  for  special  study. 
In  the  condensed  form  in  which  it  is  here  presented  it  is  not  difficult 
to  grasp  the  movement  of  the  whole  poem,  and  the  connection 
of  its  parts.  It  also  becomes  easy  to  see  how  the  Rhapsody  of 
Zion  Redeemed  makes  a  Climax  to  the  Old  Testament;  in  the  light 
of  this  poem  the  whole  course  of  the  succession  of  books  constitut- 
ing the  Old  Testament  becomes  a  clear  unity,  and  a  link  is  given 
by  which  the  Old  Testament  joins  on  to  the  New. 

The  essence  of  the  poem  is  conveyed  in  the  six  selections  which 
follow. — I.  The  first  gives  the  short  Prelude  to  the  poem.  Jehovah 
speaks  a  word  of  comfort  for  his  people:  the  captivity  which  was 
the  punishment  for  their  sins  is  at  an  end.  Voices  seem  to  catch 
up  the  glad  tidings,  and  to  bear  them  across  the  desert — the  desert 
separating  the  region  of  captivity  from  the  holy  land — nearer  and 
nearer  to  Jerusalem..  Thus  the  Prelude  breathes  lyrically  the 
spirit  of  the  poem  as  a  whole. 

II.  In  such  a  work  there  is  naturally  constant  contrast  between 
the  true  God  and  the  Idols  of  the  nations.  Scorn  for  idolatry  is  a 
regular  motive  of  prophecy.  The  much  quoted  passage  which 
makes  the  second  selection  turns  upon  this  idea. 

IH.  It  is  the  third  selection  that  gives  the  key  note  of  the  whole 
movement.  It  is  a  grand  dramatic  scene  in  which  the  Nations  of 
the  world  are  summoned  to  the  Bar  of  God,  to  hear  Divine  inter- 
pretation of  a  career  of  world  conquest.  The  usual  scorn  for  idols 
manifests  itself  in  a  brief  passage  picturing  the  panic  of  the  idol- 
atrous Nations  as  they  assemble,  and  their  anxiety  lest  the  idols 

369 


The  Poem  of  ^^Zion  Redeemed''  g> 

may  not  stand  in  contact  with  the  true  God.  Then  our  irnagination 
realizes  the  stupendous  scene:  all  the  Nations  of  the  world  before 
the  Bar  of  God,  the  idolatrous  nations  on  one  side,  Israel  on  the 
other,  Jehovah  alternately  addressing  the  one  and  the  other.  He 
challenges  the  Idols  of  the  Nations  to  ''declare  former  things  and 
show  things  to  come."  In  the  tendency  already  noted  (page  144) 
to  dwarf  the  idea  of  prophecy  into  that  of  prediction,  traditional 
interpretation  has  often  lost  the  significance  of  this  challenge  by 
emphasizing  only  one  part  of  it,  as  if  God  were  challenging  the 
Idols  to  predict  something.  The  whole  clause  must  be  taken: 
in  "declaring  former  things  and  showing  things  to  come"  the 
point  of  the  challenge  is  that  the  Idols  should  put  such  a  meaning 
on  the  whole  course  of  events  from  first  to  last  as  will  compare 
with  the  meaning  which  the  true  God  is  about  to  place  upon  it. 
It  is  thus  a  Divine  plan  of  all  history  that  we  are  to  hear  pro- 
claimed from  the  throne  of  the  universe.  The  Idols  are  of  course 
dumb.  Then  Jehovah  proclaims  his  own  interpretation  of  history. 
He  points  to  the  Nation  of  Israel  as  his  Servant;  and  the  service 
is  to  bring  the  other  nations  to  the  law  of  Israel's  God.  But  to 
this  mission  they  have  been  unfaithful,  and  for  their  sins  they 
have  fallen  into  the  prison  houses  of  the  captivity.  By  the  power 
of  Cyrus  they  are  set  free;  and  they  emerge  from  captivity  re- 
awakened to  their  high  destiny.  ''Bring  forth  the  blind  people 
that  have  eyes,  and  the  deaf  that  have  ears." 

But  this  is  only  part  of  the  significance  of  this  scene.  In 
Jehovah's  proclamation  of  Israel  and  its  mission  there  are  found 
these    words: 

He  shall  not  cry,  nor  lift  up,  nor  cause  his  voice  to  be  heard 
in  the  street.  A  bruised  reed  shall  he  not  break,  and  the  smok- 
ing flax  shall  he  not  quench:  he  shall  bring  forth  judgement  in 
truth.  He  shall  not  burn  dim,ly  nor  be  bruised,  till  he  have 
set  judgement  in  the  earth;  and  the  isles  shall  wait  for  his 
law. 

In  the  New  Testament  the  substance  of  these  words  is  applied 
(most  appropriately)  to  Jesus  Christ.  But  this  is  secondary 
interpretation.     In  the  primary  significance  of  the  prophecy  the 

370 


<§-  Isaiah,  Chapters  40-66 

words  are  applied  to  the  Nation  of  Israel  in  its  Divine  mission. 
Thus  the  proclamation  by  Jehovah — after  interrupting  cries  of 
joy — goes  on  to  say  that  this  Servant  of  Jehovah  has  been  blind 
and  deaf,  and  has  for  its  sins  fallen  into  the  captivity  of  the  nations. 
The  Nation  is  delivered,  with  glorious  words  of  redemption;  and 
with  deliverance  has  come  reawakening  to  the  Nation's  mission. 
But  the  words  quoted  bring  out  how  this  mission  of  Israel  to  the 
nations  has  undergone  spiritual  exaltation.  The  tradition  had 
been  of  a  world  conquerer  as  the  Messiah,  who  should  rule  the 
nations  with  a  rod  of  iron.  It  now  appears  that  not  by  force  is 
Israel's  mission  to  be  accomplished,  but  by  spiritual  conviction, 
by  agencies  as  gentle,  yet  irresistible,  as  the  light.  The  ideal  of 
World  Conquest  has  been  transformed  into  that  of  World  Re- 
demption. 

IV.  A  fourth  selection — taken  for  convenience  out  of  its  order  in 
the  poem — presents  Israel  in  its  mission  to  the  Nations.  It  is  in  the 
literary  form  of  the  Doom  prophecies:  monologue  of  Deity  is  heard 
proclaiming  Israel  as  "witness  to  the  Nations,"  while  the  lyric 
interruptions  convey  the  invitation  of  Zion  to  the  peoples  of  the 
world  to  enter  into  covenant  with  Zion's  God. 

V.  But  another  phase  of  the  thought  underlying  this  poem  has 
yet  to  be  brought  out.  In  the  central  section  of  the  rhapsody — 
the  place  of  emphasis  in  Hebrew  poetry — we  have  "The  Servant 
of  Jehovah  Exahed. "  The  literary  form  of  this  section  is  simple: 
Jehovah  proclaims  the  exaltation  of  his  Servant,  and  the  theme 
is  celebrated  by  a  Chorus  of  Nations.  But  as  we  read  we  find  that 
a  profound  change  has  come  over  the  conception  of  the  "Servant  of 
Jehovah. "  Before  this  the  phrase  described  clearly  the  Nation  of 
Israel.  As  we  read  this  central  section  in  contrast  with  what  has 
preceded,  we  realize  that  NationaHty  has  changed  to  Personality; 
not  ordinary  PersonaUty,  but  a  Mystic  Personality  whose  suffer- 
ings are  recognized  by  the  Nations  as  vicarious.  Before  this  it 
had  appeared  how  Israel's  conquest  of  the  world  for  God  was  to  be 
accompUshed,  not  by  force,  but  by  spiritual  agencies  gentle  as  the 
light.  The  new  thought  is  here  added,  that  as  part  of  these  spiritual 
agencies  is  to  be  recognized  the  redemptive  force  of  vicarious 
suffering. 

VI.  The  sixth  of  the  selections  brings  the  thought  of  the  poem  to 

371 


The  Poem  of  ^^Zion  Redeemed^'  -g> 

completeness.  Before  the  central  section  Jehovah's  Servant— the 
Nation  of  Israel— had  a  place  of  prominence  which  made  it  (so  to 
speak)  the  hero  of  the  rhapsody.  After  this  central  section  the  very 
phrase  "Servant  of  Jehovah"  entirely  disappears.  Its  place  of 
prominence  is  taken  by  another  figure:  The  Redeemer.  It  is  the 
sixth  of  our  selections  which  brings  out  the  link  between  the  two 
ideas.  We  hear  the  Voice  of  Prophecy  ministering  to  God's  People, 
bringing  home  to  them  how  it  is  their  sins  which  have  separated 
them  from  their  God;  Israel  accepts  the  doctrine,  with  passionate 
repentance.  Then  it  is  said  how  Jehovah  was  "  displeased  "  that  for 
this  repentant  People  there  was  "  no  judgement,"  "  no  intercessor. " 
His  own  arm  shall  work  salvation;  and  a  Redeemer  shall  come  to 
Zion.  Like  the  interrupting  lyrics  of  the  Doom  prophecies,  we  have 
here  interjected  the  glorious  Song  of  Zion  Redeemed.  It  is  a  double 
redemption.  The  Zion  of  geography  is  redeemed  by  seeing  its  cap- 
tive exiles  returning  to  it,  and  by  the  homage  of  the  nations  around. 
There  is  further  a  spiritual  redemption  for  Zion,  material  prosperity 
changing  to  righteousness.  Then  it  is  that  the  climax  is  found  with 
the  Redeemer  entering  Zion,  meditating  upon  the  blessedness  of 
his  redemptive  work. 

It  will  thus  be  noted  how  the  end  of  the  Old  Testament  joins  it  to 
the  New  Testament.  The  very  words  of  this  poem  describing  the 
entry  of  the  Redeemer  into  Zion  are,  in  the  New  Testament, 
adopted  by  Jesus  Christ  as  the  foundation  of  the  spiritual  mission 
of  which  he  is  the  head.  Compare  Luke  4  '^;  or  page  88  of  the 
New  Testament  volume  of  this  work. 


372 


SELECTIONS  FROM  ZION  REDEEMED 

I 

Prelude.— A  Cry  of  Comfort  for  Jerusalem 

Jehovah 

Comfort  ye,  comfort  ye  my  people,  saith  your  God.  Speak  ye 
comfortably  to  Jerusalem,  and  cry  unto  her,  that  her  warfare  is 
accomplished,  that  her  iniquity  is  pardoned;  that  she  hath  received 
of  the  Lord's  hand  double  for  all  her  sins. 

[Voices  carry  on  the  tidings  across  the  desert  to  Jerusalem] 

A  Voice  of  one  crying 

Prepare  ye  in  the  wilderness  the  way  of  the  Lord, 

Make  straight  in  the  desert  a  high  way  for  our  God. 
Every  valley  shall  be  exalted, 

And  every  mountain  and  hill  shall  be  made  low: 
And  the  crooked  shall  be  made  straight. 

And  the  rough  places  plain: 
And  the  glory  of  the  Lord  shall  be  revealed. 

And  all  flesh  shall  see  it  together: 
For  the  mouth  of  the  Lord  hath  spoken  it. 

A  Second  Voice  {in  the  distance) 
Cry! 

A  Despairing  Voice 

What  shall  I  cry? 
All  flesh  is  grass, 
And  all  the  goodliness  thereof  is  as  the  flower  of  the  field: 

The  grass  withereth, 

The  flower  fadeth. 

Because  the  breath  of  the  Lord  bloweth  upon  it: 
Surely  the  people  is  grass! 

373 


The  Poem  of  ^^Zion  Redeemed''  -g> 

The  Second  Voice 

The  grass  withereth, 
The  flower  fadeth: 
But  the  word  of  our  God  shall  stand  for  ever. 

Fourth  Voice  {still  more  distant) 

O  thou  that  tellest  good  tidings  to  Zion, 

Get  thee  up  into  the  high  mountain; 
O  thou  that  tellest  good  tidings  to  Jerusalem, 

Lift  up  thy  voice  with  strength; 
Lift  it  up,  be  not  afraid; 

Say  unto  the  cities  of  Judah,  Behold,  your  God! 

Fifth  Voice 

Behold,  the  Lord  God  will  come  as  a  mighty  one, 
And  his  arm  shall  rule  for  him: 
Behold,  his  rew^ard  is  with  him, 
And  his  recompence  before  him. 

He  shall  feed  his  flock  like  a  shepherd, 
He  shall  gather  the  lambs  in  his  arm. 
And  carry  them  in  his  bosom, 
And  shall  gently  lead  those  that  give  suck. 

II 

Jehovah  and  the  Idols 

Who  hath  measured  the  waters  in  the  hollow  of  his  hand,  and 
meted  out  heaven  with  the  span,  and  comprehended  the  dust  of  the 
earth  in  a  measure,  and  weighed  the  mountains  in  scales,  and  the 
hills  in  a  balance?  Who  hath  directed  the  spirit  of  the  Lord,  or 
being  his  counsellor  hath  taught  him?  With  whom  took  he  counsel, 
and  who  instructed  him,  and  taught  him  in  the  path  of  judgement, 
and  taught  him  knowledge,  and  shewed  to  him  the  way  of  under- 
standing? Behold,  the  nations  are  as  a  drop  of  a  bucket,  and  are 
counted  as  the  small  dust  of  the  balance:  behold,  he  taketh  up  the 
isles  as  a  very  little  thing.  And  Lebanon  is  not  sufficient  to  burn, 
nor  the  beasts  thereof  sufficient  for  a  burnt  offering.    All  the  nations 

374 


§  Isaiah,  Chapters  40-66 

are  as  nothing  before  him;  they  are  counted  to  him  less  than  nothing, 
and  vanity.  To  whom  then  will  ye  liken  God?  or  what  likeness  will 
ye  compare  unto  him?  The  graven  image,  a  workman  melted  it, 
and  the  goldsmith  spreadeth  it  over  with  gold,  and  casteth  for  it 
silver  chains.  He  that  is  too  impoverished  for  such  an  oblation 
choose th  a  tree  that  will  not  rot;  he  seeketh  unto  him  a  cunning 
workman  to  set  up  a  graven  image,  that  shall  not  be  moved.  Have 
ye  not  known?  have  ye  not  heard?  hath  it  not  been  told  you  from 
the  beginning?  have  ye  not  understood  from  the  foundations  of 
the  earth?  It  is  he  that  sitteth  upon  the  circle  of  the  earth,  and  the 
inhabitants  thereof  are  as  grasshoppers;  that  stretcheth  out  the 
heavens  as  a  curtain,  and  spreadeth  them  out  as  a  tent  to  dwell 
in:  that  bringeth  princes  to  nothing;  he  maketh  the  judges  of  the 
earth  as  vanity.  Yea,  they  have  not  been  planted;  yea,  they  have 
not  been  sown;  yea,  their  stock  hath  not  taken  root  in  the  earth: 
moreover  he  bloweth  upon  them,  and  they  \\'ither,  and  the  whirl- 
wind taketh  them  away  as  stubble.  To  whom  then  will  ye  liken  me, 
that  I  should  be  equal  to  him?  saith  the  Holy  One.  Lift  up  your 
eyes  on  high,  and  see  who  hath  created  these,  that  bringeth  out 
their  host  by  number:  he  calleth  them  all  by  name;  by  the  greatness 
of  his  might,  and  for  that  he  is  strong  in  power,  not  one  is  lacking. 
Why  sayest  thou,  O  Jacob,  and  speakest,  O  Israel,  My  way  is  hid 
from  the  Lord,  and  my  judgement  is  passed  away  from  my  God? 
Hast  thou  not  known?  hast  thou  not  heard?  the  everlasting  God, 
the  Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth  not,  neither 
is  weary;  there  is  no  searching  of  his  understanding.  He  giveth 
power  to  the  faint;  and  to  him  that  hath  no  might  he  increase  th 
strength.  Even  the  youths  shall  faint  and  be  weary,  and  the 
young  men  shall  utterly  fall:  but  they  that  wait  upon  the  Lord  shall 
renew  their  strength;  they  shall  mount  up  with  wings  as  eagles; 
they  shall  run,  and  not  be  weary;  they  shall  walk,  and  not  faint. 

Ill 

Grand  Scene:  The  Nations  Summoned  to  the  Bar  of  God 

Jehovah. — Keep  silence  before  me,  O  islands;  and  let  the  peoples 
renew  their  strength:  let  them  come  near;  then  let  them  speak: 
let  us  come  near  together  to  judgement. 

375 


The  Poem  of  ^^Zion  Redeemed'^  -g> 

Who  hath  raised  up  one  from  the  east,  whom  he  calleth  in  right- 
eousness to  his  foot?  he  giveth  nations  before  him,  and  maketh  him 
rule  over  kings;  he  giveth  them  as  the  dust  to  his  sword,  as  the 
driven  stubble  to  his  bow.  He  pursueth  them,  and  passeth  on 
safely;  even  by  a  way  that  he  had  not  gone  with  his  feet.  Who  hath 
wrought  and  done  it,  calling  the  generations  from  the  beginning? 
I  the  Lord,  the  first,  and  with  the  lasit,  I  am  he. 

The  isles  saw,  and  feared;  the  ends  of  the  earth  trembled:  they 
drew  near,  and  came.  They  helped  every  one  his  neighbour; 
and  every  one  said  to  his  brother,  Be  of  good  courage.  So  the  car- 
penter encouraged  the  goldsmith,  and  he  that  smootheth  with  the 
hammer  him  that  smiteth  the  anvil,  saying  of  the  soldering.  It  is 
good:  and  he  fastened  it  with  nails,  that  it  should  not  be  moved. 

Jehovah  {to  Israel). — But  thou,  Israel,  my  servant,  Jacob  whom 
I  have  chosen,  the  seed  of  Abraham  my  friend;  thou  whom  I  have 
taken  hold  of  from  the  ends  of  the  earth,  and  called  thee  from  the 
corners  thereof,  and  said  unto  thee.  Thou  art  my  servant,  I  have 
chosen  thee  and  not  cast  thee  away;  fear  thou  not,  for  I  am  with 
thee;  be  not  dismayed,  for  I  am  thy  God:  I  will  strengthen  thee;  yea, 
I  will  help  thee;  yea,  I  will  uphold  thee  with  the  right  hand  of  my 
righteousness. 

Jehovah  (to  the  Nations). — Produce  your  cause,  saith  the  Lord; 
bring  forth  your  strong  reasons,  saith  the  King  of  Jacob.  Let  them 
bring  them  forth,  and  declare  unto  us  what  shall  happen:  declare  ye 
the  former  things,  what  they  be,  that  we  may  consider  them,  and 
know  the  latter  end  of  them;  or  shew  us  things  for  to  come.  Declare 
the  things  that  are  to  come  hereafter,  that  we  may  know  that  ye  are 
gods:  yea,  do  good,  or  do  evil,  that  we  may  look  one  upon  another, 
and  behold  it  together.  {No  response.)  Behold,  ye  are  of  nothing, 
and  your  work  of  nought:  an  abomination  is  he  that  chooseth  you. 

I  have  raised  up  one  from  the  north,  and  he  is  come;  from  the 
rising  of  the  sun  one  that  calleth  upon  my  name:  and  he  shall  come 
upon  rulers  as  upon  mortar,  and  as  the  potter  treadeth  clay.  Who 
hath  declared  it  from  the  beginning,  that  we  may  know?  and  before- 
time,  that  we  may  say.  He  is  righteous?  yea,  there  is  none  that 
declareth,  yea,  there  is  none  that  sheweth,  yea,  there  is  none  that 

376 


§  Isaiah,  Chapters  40-66 

heareth  your  words.  I  first  will  say  unto  Zion,  Behold,  behold  them; 
and  I  will  give  to  Jerusalem  one  that  bringeth  good  tidings.  (No 
response.)  And  when  I  look,  there  is  no  man;  even  among  them 
there  is  no  counsellor,  that,  when  I  ask  of  them,  can  answer  a  word. 
Behold,  all  of  them,  their  works  are  vanity  and  nought:  their 
molten  images  are  wind  and  confusion. 

Jehovah  {to  Israel). — Behold  my  servant,  whom  I  uphold;  my 
chosen,  in  whom  my  soul  delighteth:  I  have  put  my  spirit  upon  him; 
he  shall  bring  forth  judgement  to  the  nations.  He  shall  not  cry, 
nor  lift  up,  nor  cause  his  voice  to  be  heard  in  the  street.  A  bruised 
reed  shall  he  not  break,  and  the  smoking  flax  shall  he  not  quench: 
he  shall  bring  forth  judgement  in  truth.  He  shall  not  burn  dimly 
nor  be  bruised,  till  he  have  set  judgement  in  the  earth;  and  the  isles 
shall  wait  for  his  law. 

Interrupting  Songs  of  Joy 

Sing  unto  the  Lord  a  new  song, 

And  his  praise  from  the  end  of  the  earth; 
Ye  that  go  down  to  the  sea,  and  all  that  is  therein, 

The  isles,  and  the  inhabitants  thereof. 
Let  the  wilderness  and  the  cities  thereof  lift  up  their  voice, 

The  villages  that  Kedar  doth  inhabit; 
Let  the  inhabitants  of  Sela  sing. 

Let  them  shout  from  the  top  of  the  mountains. 
Let  them  give  glory  unto  the  Lord, 

And  declare  his  praise  in  the  islands. 

The  Lord  shall  go  forth  as  a  mighty  man; 

He  shall  stir  up  zeal  like  a  man  of  war: 
He  shall  cry,  yea,  he  shall  shout  aloud; 

He  shall  do  mightily  against  his  enemies. 

Jehovah  (continues). — Hear,  ye  deaf;  and  look,  ye  blind,  that  ye 
may  see.  Who  is  blind,  but  my  servant?  or  deaf,  as  my  messenger 
that  I  send?  who  is  bUnd  as  he  that  is  at  peace  with  me,  and  blind 
as  the  Lord's  servant?  Thou  seest  many  things,  but  thou  observest 
not;  his  ears  are  open,  but  he  heareth  not.    It  pleased  the  Lord,  for 

377 


The  Poem  of  ^^Zion  Redeemed^'  g> 

his  righteousness'  sake,  to  magnify  the  law,  and  make  it  honourable. 
But  this  is  a  people  robbed  and  spoiled;  they  are  all  of  them  snared 
in  holes,  and  they  are  hid -in  prison  houses:  they  are  for  a  prey,  and 
none  delivereth;  for  a  spoil,  and  none  saith.  Restore.  Who  is  there 
among  you  that  will  give  ear  to  this?  that  will  hearken  and  hear  for 
the  time  to  come?  '  Who  gave  Jacob  for  a  spoil,  and  Israel  to  the 
robbers?  did  not  the  Lord?  he  against  whom  we  have  sinned,  and 
in  whose  ways  they  would  not  walk,  neither  were  they  obedient 
unto  his  law.  Therefore  he  poured  upon  him  the  fury  of  his  anger, 
and  the  strength  of  battle;  and  it  set  him  on  fire  round  about,  yet 
he  knew  not;  and  it  burned  him,  yet  he  laid  it  not  to  heart.' 

But  now  thus  saith  the  Lord  that  created  thee,  O  Jacob,  and  he 
that  formed  thee,  O  Israel:  Fear  not,  for  I  have  redeemed  thee;  I 
have  called  thee  by  thy  name,  thou  art  mine.  When  thou  passest 
through  the  waters,  I  will  be  with  thee;  and  through  the  rivers,  they 
shall  not  overflow  thee:  when  thou  walkest  through  the  fire,  thou 
shalt  not  be  burned;  neither  shall  the  flame  kindle  upon  thee.  For 
I  am  the  Lord  thy  God,  the  Holy  One  of  Israel,  thy  saviour;  I  have 
given  Egypt  as  thy  ransom;  Ethiopia  and  Seba  for  thee.  Since  thou 
hast  been  precious  in  my  sight,  and  honourable,  and  I  have  loved 
thee;  therefore  will  I  give  men  for  thee,  and  peoples  for  thy  life. 
Fear  not;  for  I  am  with  thee:  I  will  bring  thy  seed  from  the  east, 
and  gather  thee  from  the  west;  I  will  say  to  the  north.  Give  up; 
and  to  the  south.  Keep  not  back;  bring  my  sons  from  far,  and  my 
daughters  from  the  end  of  the  earth;  every  one  that  is  called  by 
my  name,  and  whom  I  have  created  for  my  glory;  I  have  formed 
him;  yea,  I  have  made  him.     Bring  forth  the  blind  people 

THAT  HAVE  EYES,  AND  THE  DEAF  THAT  HAVE  EARS. 

IV 

Zion  the  Witness  to  the  Nations 

ZiON  (to  the  Nations) 

*  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 

'  And  he  that  hath  no  money,  come  ye,  buy  and  eat; 

'  Yea,  come,  buy  wine  and  milk, 

'  Without  money  and  without  price. 
378 


<§-  Isaiah,  Chapters  40-66 

'  Wherefore  do  ye  spend  money  for  that  which  is  not  bread? 

'  And  your  labour  for  that  which  satisfieth  not? 
'  Hearken  diligently  unto  me,  and  eat  ye  that  which  is  good, 

'  And  let  your  soul  delight  itself  in  fatness. 

*  Incline  your  ear,  and  come  unto  me; 

'Hear,  and  your  soul  shall  live: 
'  And  I  will  make  an  everlasting  covenant  with  you, 

'  Even  the  sure  mercies  of  David.' 

Behold,  I  have  given  him  for  a  witness  to  the  peoples,  a  leader  and 
commander  to  the  peoples.  Behold,  thou  shalt  call  a  nation  that 
thou  knowest  not,  and  a  nation  that  knew  not  thee  shall  run  unto 
thee,  because  of  the  Lord  thy  God,  and  for  the  Holy  One  of  Israel; 
for  he  hath  glorified  thee. 

'  Seek  ye  the  Lord  while  he  may  be  found, 

'  Call  ye  upon  him  while  he  is  near: 
'  Let  the  wicked  forsake  his  way, 

'  And  the  unrighteous  man  his  thoughts: 

'  And  let  him  return  unto  the  Lord, 

'  And  he  will  have  mercy  upon  him; 
'  And  to  our  God, 

*  For  he  will  abundantly  pardon.' 

For  my  thoughts  are  not  your  thoughts,  neither  are  your  ways  my 
ways,  saith  the  Lord.  For  as  the  heavens  are  higher  than  the  earth, 
so  are  my  ways  higher  than  your  ways,  and  my  thoughts  than  your 
thoughts.  For  as  the  rain  cometh  down  and  the  snow  from  heaven, 
and  returneth  not  thither,  but  watereth  the  earth,  and  maketh  it 
bring  forth  and  bud,  and  giveth  seed  to  the  sower  and  bread  to  the 
eater;  so  shall  my  word  be  that  goeth  forth  out  of  my  mouth:  it 
shall  not  return  unto  me  void,  but  it  shall  accomplish  that  which  I 
please,  and  it  shall  prosper  in  the  thing  whereto  I  sent  it. 

'  For  ye  shall  go  out  with  joy, 

'  And  be  led  forth  with  peace: 
'  The  mountains  and  the  hills  shall  break  forth  before  you  into 
singing, 
'  And  all  the  trees  of  the  field  shall  clap  their  hands. 
379 


The  Poem  of  ''Zion  Redeemed"  § 

'  Instead  of  the  thorn  shall  come  up  the  fir  tree, 

'  And  instead  of  the  brier  shall  come  up  the  myrtle  tree: 

'  And  it  shall  be  to  the  Lord  for  a  name, 

'  For  an  everlasting  sign  that  shall  not  be  cut  off.' 


V 

The  Servant  of  Jehovah  Exalted 

Jehovah 

Behold,  my  servant  shall  prosper,  he  shall  be  exalted  and  lifted 
up,  and  shall  be  very  high.  Like  as  many  were  astonied  at  thee, 
(his  visage  was  so  marred  from  that  of  man,  and  his  form  from  that 
of  the  sons  of  men,)  so  shall  he  startle  many  nations;  kings  shall 
shut  their  mouths  at  him:  for  that  which  had  not  been  told  them 
shall  they  see,  and  that  which  they  had  not  heard  shall  they  under- 
stand. 

Chorus  of  Nations 

Who  hath  beHeved  that  which  we  have  heard? 

And  to  whom  hath  the  arm  of  the  Lord  been  revealed? 

For  he  grew  up  before  him  as  a  tender  plant. 
And  as  a  root  out  of  a  dry  ground: 

He  hath  no  form  nor  comeliness,  that  we  should  look  upon 
him-; 

Nor  beauty  that  we  should  desire  him. 

He  was  despised,  and  rejected  of  men; 

A  man  of  sorrows,  and  acquainted  with  grief: 

And  as  one  from  whom  men  hide  their  face  he  was  despised, 

And  we  esteemed  him  not. 

Surely  he  hath  borne  our  griefs, 
And  carried  our  sorrows: 

Yet  we  did  esteem  him  stricken, 

Smitten  of  God,  and  afHicted. 

380 


<§-  Isaiah,  Chapters  40-66 

But  he  was  wounded  for  our  transgressions, 
He  was  bruised  for  our  iniquities: 

The  chastisement  of  our  peace  was  upon  him; 

And  with  his  stripes  we  are  healed. 

All  we  like  sheep  have  gone  astray; 

We  have  turned  every  one  to  his  own  way: 

And  the  Lord  hath  laid  on  him 

The  iniquity  of  us  all. 

He  was  oppressed, 

Yet  he  humbled  himself, 

And  opened  not  his  mouth; 
As  a  lamb  that  is  led  to  the  slaughter, 
And  as  a  sheep  that  before  her  shearers  is  dumb; 

Yea,  he  opened  not  his  mouth. 

By  oppression  and  judgement  he  was  taken  away; 
And  his  life  who  shall  recount? 

For  he  was  cut  off  out  of  the  land  of  the  living; 

For  the  transgression  of  my  people  was  he  stricken. 

And  they  made  his  grave  with  the  wicked, 
And  with  the  rich  in  his  death; 

Although. he  had  done  no  violence. 

Neither  was  any  deceit  in  his  mouth. 

Yet  it  pleased  the  Lord  to  bruise  him; 

He  hath  put  him  to  grief: 

When  his  soul  shall  make  an  offering  for  sin. 

He  shall  see  his  seed,  he  shall  prolong  his  days. 

And  the  pleasure  of  the  Lord  shall  prosper  in  his  hand: 

He  shall  see  and  be  satisfied  with  the  travail  of  his  soul. 

By  his  knowledge  shall  my  righteous  servant  make  many 

righteous: 
And  he  shall  bear  their  iniquities. 

381 


The  Poem  of  ^^Zion  Redeemed"  -@> 

Therefore  will  I  divide  him  a  portion  with  the  great, 
And  he  shall  divide  the  spoil  with  the  strong: 

Because  he  poured  out  his  soul  unto  death, 

And  was  numbered  with  the  transgressors: 

Yet  he  bare  the  sin  of  many, 

And  nlaketh  intercession  for  the  transgressors. 


VI 

The  Redeemer  Come  to  Zion 

Voice  of  Prophecy. — Behold,  the  Lord's  hand  is  not  shortened, 
that  it  cannot  save;  neither  his  ear  heavy,  that  it  cannot  hear:  but 
your  iniquities  have  separated  between  you  and  your  God,  and 
your  sins  have  hid  his  face  from  you,  that  he  will  not  hear.  For 
your  hands  are  defiled  with  blood,  and  your  fingers  with  iniquity; 
your  lips  have  spoken  lies,  your  tongue  muttereth  wickedness. 
None  sueth  in  righteousness,  and  none  pleadeth  in  truth:  they 
trust  in  vanity,  and  speak  lies;  they  conceive  mischief,  and  bring 
forth  iniquity.  Their  feet  run  to  evil,  and  they  make  haste  to  shed 
innocent  blood:  their  thoughts  are  thoughts  of  iniquity;  desolation 
and  destruction  are  in  their  paths.  The  way  of  peace  they  know 
not;  and  there  is  no  judgement  in  their  goings:  they  have  made 
them  crooked  paths;  whosoever  goeth  therein  doth  not  know 
peace. 

Repentant  Israel. — Therefore  is  judgement  far  from  us,  neither 
doth  righteousness  overtake  us:  we  look  for  light,  but  behold 
darkness;  for  brightness,  but  we  walk  in  obscurity.  We  grope 
for  the  wall  like  the  blind,  yea,  we  grope  as  they  that  have  no  eyes: 
we  stumble  at  noonday  as  in  the  twilight;  among  them  that  are 
lusty  we  are  as  dead  men.  We  roar  all  like  bears,  and  mourn  sore 
like  doves:  we  look  for  judgement,  but  there  is  none;  for  salvation, 
but  it  is  far  off  from  us.  For  our  transgressions  are  multipHed 
before  thee,  and  our  sins  testify  against  us.  And  judgement  is 
turned  away  backward,  and  righteousness  standeth  afar  off:  for 
truth  is  fallen  in  the  street,  and  uprightness  cannot  enter.  Yea, 
truth  is  lacking;  and  he  that  departeth  from  evil  maketh  himself  a 
prey. 

382 


<§-  Isaiah,  Chapters  40-66 

And  the  Lord  saw  it,  and  it  displeased  him  that  there  was  no 
jtcdgement.  And  he  saw  that  there  was  no  man,  and  wondered  that 
there  was  no  intercessor:  therefore  his  own  arm  brought  salvation 
unto  him;  and  his  righteousness,  it  upheld  him.  And  he  put  on 
righteousness  as  a  breastplate,  and  an  helmet  of  salvation  upon 
his  head;  and  he  put  on  garments  of  vengeance  for  clothing,  and 
was  clad  with  zeal  as  a  cloke. 

Jehovah. — ^According  to  their  deeds,  accordingly  he  will  repay, 
fury  to  his  adversaries,  recompence  to  his  enemies;  to  the  islands 
he  will  repay  recompence.  So  shall  they  fear  the  name  of  the  Lord 
from  the  west,  and  his  glory  from  the  rising  of  the  sun :  for  he  shall 
con\e  as  a  rushing  stream,  which  the  breath  of'  the  Lord  driveth. 
And  a  redeemer  shall  come  to  Zion,  and  unto  them  that  turn  from 
transgression  in  Jacob,  saith  the  Lord.  And  as  for  me,  this  is  my 
covenant  with  them,  saith  the  Lord:  my  spirit  that  is  upon  thee, 
and  my  words  which  I  have  put  in  thy  mouth,  shall  not  depart 
out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of 
the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  henceforth  and 
for  ever. 

Song  of  Zion  Redeemed 

Arise,  shine;  for  thy  light  is  come. 

And  the  glory  of  the  Lord  is  risen  upon  thee. 

For,  behold,  darkness  shall  cover  the  earth, 

And  gross  darkness  the  peoples : 
But  the  Lord  shall  arise  upon  thee. 

And  his  glory  shall  be  seen  upon  thee. 
And  nations  shall  come  to  thy  light. 

And  kings  to  the  brightness  of  thy  rising. 

Who  are  these  that  fly  as  a  cloud, 
And  as  the  doves  to  their  windows? 

Surely  the  isles  shall  wait  for  me, 
And  the  ships  of  Tarshish  first, 

383 


The  Poem  of  ^^Zion  Redeemed  ^^  g> 

To  bring  thy  sons  from  far, 

Their  silver  and  their  gold  with  them, 
For  the  name  of  the  Lord  thy  God, 

And  for  the  Holy  One  of  Israel,  because  he  hath  glorified  thee. 

And  strangers  shall  build  up  thy  walls. 

And  their  kings  shall  minister  unto  thee: 
For  in  my  wrath  I  smote  thee. 

But  in  my  favour  have  I  had  mercy  on  thee. 

Thy  gates  also  shall  be  open  continually, 

They  shall  not  be  shut  day  nor  night; 
That  men  may  bring  unto  thee  the  wealth  of  the  nations, 

And  their  kings  led  with  them: 
For  that  nation  and  kingdom  that  will  not  serve  thee  shall  perish; 

Yea,  those  nations  shall  be  utterly  wasted. 

The  glory  of  Lebanon  shall  come  unto  thee. 

The  fir  tree,  the  pine,  and  the  box  tree  together; 

To  beautify  the  place  of  my  sanctuary, 

And  I  will  make  the  place  of  my  feet  glorious. 

And  they  shall  call  thee  the  City  of  the  Lord, 
The  Zion  of  the  Holy  One  of  Israel. 

Whereas  thou  hast  been  forsaken  and  hated, 

So  that  no  man  passed  through  thee, 
I  \\dll  make  thee  an  eternal  excellency, 

A  joy  of  many  generations. 

Thou  shalt  also  suck  the  milk  of  the  nations. 

And  shalt  suck  the  breast  of  kings: 
And  thou  shalt  know  that  I  the  Lord  am  thy  saviour, 

And  thy  redeemer,  the  Mighty  One  of  Jacob. 

For  brass  I  will  bring  gold, 

And  for  iron  I  will  bring  silver, 
And  for  wood  brass, 

And  for  stones  iron. 

384 


"Q-  Isaiah,  Chapters  40-66 

I  will  also  make  thy  officers  peace, 

And  thine  exactors  righteousness; 
Violence  shall  no  more  be  heard  in  thy  land, 

Desolation  nor  destruction  within  thy  borders; 
But  thou  shalt  call  thy  walls  Salvation, 

And  thy  gates  Praise. 

The  sun  shall  be  no  more  thy  light  by  day, 
Neither  for  brightness  shall  the  moon  give  light  unto  thee: 
But  the  Lord  shall  be  unto  thee  an  everlasting  light, 
And  thy  God  thy  glory. 

Thy  sun  shall  no  more  go  down. 
Neither  shall  thy  moon  withdraw  itself: 
For  the  Lord  shall  be  thine  everlasting  light, 

And  the  days  of  thy  mourning  shall  be  ended. 

The  Redeemer  entering  Zion 

The  Redeemer. — The  spirit  of  the  Lord  God  is  upon  me;  be- 
cause the  Lord  hath  anointed  me  to  preach  good  tidings  unto  the 
meek;  he  hath  sent  me  to  bind  up  the  brokenhearted,  to  proclaim 
liberty  to  the  captives,  and  the  opening  of  the  prison  to  them  that 
are  bound;  to  proclaim  the  acceptable  year  of  the  Lord,  and  the 
day  of  vengeance  of  our  God;  to  comfort  all  that  mourn;  to  appoint 
unto  them  that  mourn  in  Zion,  to  give  unto  them  a  garland  for 
ashes,  the  oil  of  joy  for  mourning,  the  garment  of  praise  for  the 
spirit  of  heaviness;  that  they  might  be  called  trees  of  righteousness, 
the  planting  of  the  Lord,  that  he  might  be  glorified. 


38s 


CHAPTER  VI 

THE  BOOKS  OF  WISDOM 

Intermediate  between  the  Old  and  the  New  Testament 

Proverbs 
Ecclesiasticus 
Ecclesiastes 
Wisdom  of  Solomon 
The  Book  of  Job 


The  Books  of  Wisdom,  as  literary  works,  may  he  described  as 
follows. 

The  Book  of  Proverbs:  Collections  of  Traditional  Wisdom,  with 
Hymns  of  Adoration. 

Ecclesiasticus:  A  Collection  of  Traditional  Wisdom  by  Jesus  Son 
of  Sirach,  with  Original  Additions. 

Ecclesiastes:  A   Collection   of  Traditional  Wisdom,   with   Medi- 
tations by  ''The  Preacher." 

The   Wisdom   of    Solomon:  Imaginary   Discourses   on   Wisdom. 


The  Book  of  Job:  Wisdom  in  Dramatic  Form. 


§  A  Devout  Philosophy  of  Life 

The  Books  of  Wisdom  are  five  in  number:  Proverbs,  Ecclesiastes 
and  Job,  in  the  Bible,  with  Ecclesiasticus  and  The  Wisdom  of 
Solomon  in  The  Apocrypha.  The  distinction  between  the  books 
which  make  up  the  Bible  and  others  called  collectively  The  Apoc- 
rypha is  a  distinction  which  belongs  to  theology.  Theologians 
have  laid  down  that  the  books  of  the  Bible  are  authoritative  in 
matters  of  doctrine,  while  the  apocryphal  books  are  simply  to 
be  read  for  edification.  The  distinction  does  not  affect  Hterary 
study.  On  the  other  hand,  the  two  books  of  the  Apocrypha  named 
above  are  of  the  highest  intrinsic  interest  to  the  literary  student; 
they  are  essential,  moreover,  for  bringing  out  the  connectedness 
of  wisdom  literature  as  a  whole. 

In  the  Modern  Reader's  Bible  these  five  books  appear  in  their 
proper  place  as  intermediate  between  the  Old  and  the  New  Testa- 
ment. How  different  this  wisdom  literature  is  from  the  spirit  of 
the  Old  Testament  in  general  will  be  clear  when  it  is  mentioned 
that  in  only  two  of  these  books  does  the  word  Israel  occur;  in  three 
out  of  the  five  there  is  no  notice  of  Temple,  or  Law,  or  Messianic 
hopes;  in  the  other  two  books,  if  these  topics  appear,  they  appear 
only  incidentally.  The  mission  to  the  nations,  which  is  the  connect- 
ing thread  binding  together  the  different  parts  of  the  Old  Testa- 
ment, is  ignored  in  the  books  of  wisdom.  The  mission  to  the 
nations  in  a  transfigured  form  is  also  the  connecting  idea  of  the 
New  Testament.  The  wisdom  books  thus  stand  apart  from  all 
the  rest  of  Scripture;  they  make  an  interlude  between  the  move- 
ment of  the  Old  and  that  of  the  New  Testament.  Even  in 
a  chronological  sense  the  description  "intermediate"  applies 
largely  to  these  books;  though  it  must  be  added  that  they  in- 
clude a  body  of  traditional  literature  which  goes  back  to  remote 
antiquity. 

If  these  books  of  wisdom  are  separate  from  the  movement  of 
the  rest  of  Scripture,  they  have  a  movement  and  unity  of  their 
own.  'Wisdom,'  in  Scripture,  is  the  counterpart  to  philosophy 
in  modem  speech;  but  there  is  a  difference.  Biblical  wisdom  is 
limited  to  the  philosophy  of  conduct;  to  devout  contemplation 
of  human  life.  Here  it  may  be  convenient  to  mention  that  one 
of  the  five  books  stands  apart  from  the  rest.  The  Book  of  Job  is  a 
drama;  the  other  four  are  meditations  on  life.    The  questions  of 

389 


The  Books  of  Wisdom  -§> 

life  which  are  subjects  of  meditation  in  the  other  books  are,  in  this 
Book  of  Job,  raised  by  a  specific  example.  A  narrative  story  opens 
up  a  situation  of  affairs  which  seems  to  challenge  accepted  views 
of  life;  round  this  situation  particular  thinkers  gather  and  discuss 
it;  the  philosophic  discussion  is  also  a  dramatic  movement,  with 
a  stupendous  cHmax.  Hence  it  seems  best  to  reserve  this  Book  of 
Job  for  separate  treatment  later  on;  what  is  here  said  applies  to 
the  other  four  books. 

When  we  read  these  four  books  in  their  proper  order,  we  trace, 
not  only  connection,  but  development.  We  can  see  development 
in  literary  form,  and  a  still  more  impressive  progression  in  the 
underlying  thought. 

The  literary  forms  in  which  the  wisdom  of  these  books  expresses 
itself  may  be  briefly  indicated.  The  term  'Wisdom  Brevities' 
covers  some  of  these  forms:  the  couplet  or  triplet  of  the  popular 
proverb;  somewhat  longer  epigrams  and  maxims.  Then  the  prose 
maxim  expands  into  the  essay:  the  wisdom  essay  has  no  resem- 
blance to  such  writings  as  those  of  Macaulay  or  Emerson,  but  is 
closely  akin  to  the  shorter  essay  of  Bacon.  The  essay  is  further 
enlarged  into  discourses  on  texts.  The  verse  epigram  expands 
into  poems  which  in  the  Modern  Reader's  Bible  are  called  sonnets; 
but  it  must  be  understood  that  our  current  conception  of  the 
sonnet  as  a  form  limited  to  fourteen  lines  has  no  application  to 
earlier  literature.  Sometimes  we  have  monologues,  in  which 
personified  Wisdom,  or  perhaps  Solomon,  is  heard  speaking. 
There  is  also  what  is  technically  called  an  'encomium,'  that  is, 
a  set  act  of  praise.  The  exact  distinction  between  these  literary 
forms  will  appear  in  the  Notes  (below,  pages  503  fol.);  but  it  does 
not  affect  our  conception  of  wisdom  in  general. 

There  is  another  development  through  the  four  books  of  wisdom 
in  Hterary  form,  which  has  to  do  with  what  the  rrfodern  world 
would  call  authorship.  In  all  languages  philosophy  makes  its  first 
appearance  in  the  form  of  popular  proverbs.  These  are  a  floating 
literature:  such  proverbs  pass  from  mouth  to  mouth,  without  any 
sense  of  authorship  attached  to  them.  In  time,  the  results  of 
individual  thinking  mingle  with  traditional  proverbs.  The  reader 
of  to-day,  who  has  lived  wholly  in  the  atmosphere  of  books  and 
original  thinking,  often  finds  it  difficult  to  realize  how  slowly  and 

390 


<§-  Development  in  Form  and  Matter 

gradually,  in  the  ancient  world,  the  conception  of  authorship  and 
originaHty  came  to  supersede  the  idea  of  tradition.  In  Scriptural 
wisdom,  better  perhaps  than  in  any  other  literary  field,  may  be 
seen  the  evolution  from  floating  literature  to  individual  author- 
ship. The  root  idea  of  a  'book  of  wisdom'  is  a  miscellaneous  col- 
lection of  traditional  sayings.  It  might  be  compared  to  the  'com- 
monplace book'  which  perhaps  the  reader  keeps  for  noting  down 
literary  passages  that  impress  him;  only  there  is  the  important 
difference  that  to  such  '  commonplace  books '  the  ancient  thinker 
committed  his  own  original  compositions.  And  in  these  books  of 
wisdom  there  is  nothing,  except  conjecture,  to  distinguish  between 
what  is  original  and  what  is  traditional. 

The  first  of  the  four  books,  the  Book  of  Proverbs,  is  entirely 
a  miscellaneous  collection  of  wisdom  sayings.  More  precisely, 
it  is  a  collection  of  collections:  five  separate  miscellanies,  put 
together  we  know  not  by  whom.  The  book  opens  with  a  series 
of  poems  on  wisdom.  Then,  a  new  title  announces  "The  Proverbs 
of  Solomon."  It  must  be  noted  that  this  title  has  nothing  to  do 
with  authorship.  It  is  a  peculiarity  of  ancient  Hterature  that  to 
the  originator  of  any  tradition  its  later  developments  are  ascribed; 
thus  developments  of  law,  early  or  late,  can  be  spoken  of  as  '  Moses ' ; 
psalms  of  all  periods  can  be  collectively  called  David;  wisdom  early 
or  late  will  be  given  out  as  from  Solomon,  the  great  Patron  of  wis- 
dom literature.  This  second  section  of  the  Book  of  Proverbs  is 
made  up  of  375  short  couplets  or  triplets,  entirely  unconnected 
with  one  another.  The  third  section  is  equally  miscellaneous, 
but  seems  to  constitute  a  '  wisdom  epistle,'  sent  by  one  wise 
man  to  another.  Then  comes  another  title:  "The  Proverbs  of 
Solomon  which  the  men  of  Hezekiah  king  of  Judah  copied  out." 
A  fifth  section  gives  sayings  attached  to  the  names  of  '  Agur'  and 
'Lemuel's  mother.'  Thus,  so  far  as  this  book  is  concerned,  the 
'author'  is  merely  the  'collector.' 

The  second  of  the  wisdom  books  is  a  long  collection  of  miscella- 
neous wisdom  all  put  together  by  one  man — Jesus  Son  of  Sirach, 
who  names  himself  and  occasionally  speaks  of  his  own  personality. 
We  may  be  quite  sure  that  a  large  amount  of  the  essays  in  this 
book  are  the  original  composition  of  this  son  of  Sirach;  but  there 
is  nothing  in  the  text  to  discriminate  these  from  the  other  sayings. 

391 


The  Books  of  Wisdom  -g> 

The  book  is  brought  to  a  close  by  what  resembles  the  curious  final 
title  pages  called  in  English  literature  '  colophons ' : 

/  have  written  in  this  book 

The  instruction  of  understanding  and  knowledge; 

I  Jesus 

The  son  of  Sirach  Eleazar 

Of  Jerusalem 

Who  out  of  his  heart 

poured  forth 

Wisdom. 

With  the  Book  of  Ecclesiastes  we  reach  a  further  stage  in  the 
evolution  we  are  describing.  The  book  contains  miscellaneous 
sayings,  and  original  essays.  But  the  new  feature  is  a  Prologue 
and  Epilogue,  which  have  the  effect  of  binding  together  all  the 
book  contains  into  a  literary  unity.  The  man  who  is  responsible 
for  this  book  always  refers  to  himself  as  ''The  Preacher."  Apart 
from  this  the  book  is  anonymous.  We  must  here  note  a  curious 
mistake  in  the  traditional  interpretation  of  the  Book  of  Ecclesiastes 
which  has  done  much  to  hide  its  real  significance.  In  one  of  the 
essays  contained  in  this  book  these  words  occur: 

'T  the  Preacher  was  king  over  Israel  in  Jerusalem" — 

the  reference  being  obviously  to  king  Solomon.  These  words 
were  understood  to  mean  that  Solomon  was  the  author  of  Ecclesi- 
astes; accordingly  the  unwholesome  personality  of  the  historical 
Solomon  has  come  like  a  veil  between  the  reader  and  the  spirit 
of  the  book.  But,  carefully  studied,  the  words  do  not  bear  the 
interpretation  put  upon  them.  The  Essay  in  which  these  words 
occur  (below,  page  429)  is  a  narration  of  an  experiment  made  to 
test  different  types  of  life: — an  imaginary  experiment,  put  into  the 
mouth  of  the  historical  personage  most  fitted  to  make  it.  The 
''Preacher,"  or  author  of  the  book,  identifies  himself  for  the  mioment 
with  the  one  man  who  could  command  all  the  resources  of  life;  in 
this  way  the  supposed  experiment  is  narrated  in  the  first  person. 
When  the  experiment  is  finished,  this  narration  in  the  first  person 

392 


<§-  Development  in  Form  and  Matter 

is  dropped;  there  is  no  further  connection  with  Solomon.  Thus 
Solomon  is  not  the  author  of  the  book,  but  the  hero  of  one  essay 
contained  in  it.  Yet,  though  the  name  of  "the  Preacher"  is  un- 
known, similarity  of  thought  and  expression  pervades  the  whole 
book,  including  even  the  miscellaneous  sayings.  And  the  epilogue 
contains  words  that  aptly  describe  a  book  of  wisdom  in  this  its 
complete  form  (page  435): 

The  Preacher  .  .  .  pondered,  and  sought  out,  and  set  in 
order  many  proverbs. 

"Pondered"  suggests  original  composition;  "sought  out"  covers 
the  collection  of  traditional  sayings;  while  the  words  "set  in  order," 
just  fit  what  is  the  new  feature  of  this  book — the  binding  the  whole 
together  by  prologue  and  epilogue  into  a  unity  of  thought. 

In  the  fourth  of  the  books,  collection  of  miscellaneous  sayings 
has  entirely  disappeared.  From  beginning  to  end  we  have  the 
thinking  of  a  single  mind.  Yet  the  writer  is  anonymous.  The 
title  of  the  book  follows  the  usual  tradition  of  ascribing  to  the 
great  Patron  of  Wisdom  all  that  developing  philosophy  produces. 
The  book  is  a  succession  of  discourses  on  texts;  and  these  are  made 
imaginary  discourses  of  Solomon  addressing  other  kings.  Thus 
the  development  of  Hterary  form  in  wisdom  literature  is  complete: 
at  the  beginning  there  was  no  author  other  than  a  collector;  in  the 
final  book  collection  of  the  miscellaneous  has  given  place  to  original 
authorship  in  the  modern  sense. 

The  representation  of  these  four  books  of  Wisdom  in  the  present 
work  is  as  follows.  First,  under  the  name  of  'Wisdom  Brevities,' 
is  given  a  selection  of  short  sayings  taken  from  the  separate  books, 
intended  as  a  specimen  of  the  floating  literature  out  of  which 
particular  books  of  wisdom  have  developed.  Then,  each  of  the 
four  books  is  represented  by  Selections  giving  the  essential  parts 
of  the  book,  and  enabling  the  reader  to  form  a  clear  idea  of  its 
distinctive  character.  But  it  may  be  well,  before  studying  the 
separate  books,  that  the  reader  should  have  some  idea  of  wisdom 
as  a  whole;  of  its  general  character,  and  of  the  progression  of 
philosophic  thought  which  these  books  of  Scriptural  wisdom  in- 
volve. 

In  this  connection  it  is  helpful  to  take  a  distinction  sometimes 

393 


The  Books  of  Wisdom  § 

made  between  what  is  called  the  'lower'  and  the  'higher'  wisdom. 
'Lower'  is  used  in  the  sense  of  fragmentary.  Not  only  the  short 
proverbs  and  epigrams,  but  also  the  larger  essays  and  sonnets, 
are  occupied  with  single  aspects  of  human  hfe;  with  such  topics  as 
Fear,  Meekness,  Self-will,  Government  of  the  tongue.  Duty  to 
parents  or  children.  Prosperity  and  adversity.  Pride  and  true 
greatness.  In  contrast  with  all  this,  the  'higher  wisdom'  is  an 
attempt  to  take  in  Life  and  the  Universe  as  a  Whole.  Thus,  in 
this  usage,  the  higher  Wisdom  is  regularly  spelled  with  a  capital 
letter — the  more  so  because  this  Higher  Wisdom  is  often  personified, 
and  made  to  speak  for  herself.  Here  however  a  misunderstanding 
is  to  be  avoided.  The  scientific  analysis  of  external  nature  for 
its  own  sake,  which  makes  so  large  a  part  of  modern  philosophy, 
has  no  counterpart  in  Scriptural  wisdom.  This  is  a  contemplation 
of  conduct  and  human  life;  the  external  universe  appears  only 
from  the  human  point  of  view,  appears  as  that  in  which  human  life 
is  framed. 

When  this  distinction  of  higher  and  lower  is  assumed,  we  can  say 
that  the  first  two  of  the  Books  of  Wisdom  are  in  the  main  presenta- 
tions of  the  lower  wisdom.  But  the  other  type  appears,  and  in  a 
most  exalted  form.  These  two  books  contain  Hymns  of  Adoration 
to  Wisdom  as  the  unity  and  harmony  of  all  things.  There  is 
shrewd  analysis  of  life  in  its  single  aspects.  But  for  life  and  the 
universe  as  a  whole  there  is  no  analysis;  there  is  only  adoration, 
and  the  wording  is  often  such  as  makes  it  difficult  to  distinguish  this 
adoration  of  Wisdom  from  adoration  of  God.  These  Hymns  to 
Wisdom  in  the  Books  of  Proverbs  and  Ecclesiasticus  have  con- 
tributed to  human  thought  one  of  its  most  noble  and  inspiring 
ideas.  This  idea  is  the  harmony  of  the  world  within  and  the  world 
without,  which  has  lyric  celebration  in  the  nineteenth  psalm. 
One  of  the  finest  presentations  of  this  idea  is  in  a  poem  cited  from 
the  Book  of  Proverbs  (below,  pp.  409-10),  in  which  Wisdom  is  heard 
in  Praise  of  Herself.  It  is  personified  Wisdom  who  is  speaking; 
after  she  has  identified  herself  with  counsel,  righteousness,  and 
other  moral  excellencies,  the  poem  continues: 

The  Lord  formed  me  in  the  beginning  of  his  way, 
Before  his  works  of  old. 

394 


<§^  Development  in  Form  and  Matter 

I  was  set  up  froYn  everlasting,  from  the  beginning, 
Or  ever  the  earth  was. 

When  there  were  no  depths,  I  was  brought  forth, 
When  there  were  no  fountains  abounding  with  water. 

Before  the  mountains  were  settled, 

Before  the  hills,  was  I  brought  forth: 
While  as  yet  he  had  not  made  the  earth, 
Nor  the  fields. 
Nor  the  beginning  of  the  dust  of  the  world. 

When  he  established  the  heavens,  I  was  there: 

When  he  set  a  circle  upon  the  face  of  the  deep: 

When  he  made  firm  the  skies  above: 

When  the  fountains  of  the  deep  became  strong: 

When  he  gave  to  the  sea  its  bound, 

That  the  waters  should  not  transgress  his  commandment: 

When  he  marked  out  the  foundations  of  the  earth, 
Then  I  was  by  him, 
As  a  master  workman; 
And  I  was  daily  his  delight. 
Sporting  always  before  him; 
Sporting  in  his  habitable  earth ; 
And  my  delight  was  with  the  sons  of  men. 

In  these  lofty  strains  is  brought  out  how  the  harmony  of  the 
moral  world  has  extended  itself  to  coalesce  with  the  harmony 
which  holds  together  the  physical  universe,  both  cohering  in  this 
exalted  Wisdom.  God  created  the  universe,  but  Wisdom  was 
(so  to  speak)  his  architectural  plan.  Very  notable  is  the  use  in 
the  above  lines  of  the  word  sporting:  not  only  does  a  single  har- 
mony pervade  the  inner  and  the  outer  world,  but  the  recognition 
of  this  harmony  is  a  spiritual  delight.  The  representation  of 
Wisdom  "sporting  before  God,  sporting  in  his  habitable  world" 
is  a  strong  lyric  celebration  of  what  appears  in  simple  words  in 
Genesis,  where  the  account  of  the  Creation  concludes  with  the 
saying  that  God  saw  all  he  had  made  ''and  lo  it  was  very  good." 

395 


The  Books  of  Wisdom  -g> 

When  we  come  to  the  third  of  the  wisdom  books  the  atmosphere 
seems  entirely  to  have  changed.  Instead  of  adoration  we  have 
despondency;  the  higher  Wisdom — even  the  word  itself — has  dis- 
appeared, and  another  word  takes  its  place,  the  word  Vanity. 
Analysis  has  been  turned  upon  the  consideration  of  the  totaUty  of 
things;  the  analysis  has  failed,  and  the  reiteration  of  this  word 
*  vanity'  emphasizes  the  inability  to  see  any  consistent  meaning 
in  life.  On  the  other  hand,  when  we  turn  to  the  fourth  of  the  wis- 
dom books,  once  more  the  situation  is  reversed:  Vanity  has  dis- 
appeared, and  Wisdom  is  recognized  more  clearly  than  ever.  It 
is  the  great  problem  in  the  study  of  Scriptural  wisdom  to  under- 
stand the  negative  tone  of  Ecclesiastes,  which  is  so  contrary  to 
all  that  appears  elsewhere. 

Sometimes  this  negative  tone  is  described  by  the  word  'scepti- 
cism.' If  the  thought  of  Ecclesiastes  is  to  be  called  scepticism,  it 
must  be  noted  that  it  is  a  scepticism  which  is  singularly  devout. 
It  has  the  effect,  not  of  separating  the  thinker  from  God,  but  of 
driving  him  closer  to  God.  The  prologue  of  the  book  is  summed 
up  by  the  title,  "All  is  Vanity";  the  epilogue  is,  "AU  is  Vanity; 
fear  God."  The  meaning  of  the  universe  is  God's  secret;  there- 
fore fear  God.  When,  however,  we  read  Ecclesiastes — as  it  always 
ought  to  be  read — side  by  side  with  the  fourth  of  the  wisdom 
books,  we  can  define  more  closely  what  is  implied  in  the  negative 
tone  of  the  Preacher.  The  thought  of  the  vanity  of  life  appears 
bound  up  with  another  thought — our  ignorance  of  anything 
beyond  the  grave. 

Who  knoweth  the  spirit  of  man  whether  it  goeth  upward, 
and  the  spirit  of  the  beast  whether  it  goeth  downward  to  the 
earth?    (Page  433.) 

This  blank  in  the  thought  of  what  is  beyond  death  pervades  the 
book,  and  determines  the  writer's  thought.  On  the  contrary, 
when  we  turn  to  the  Wisdom  of  Solomon,  the  great  discourse  (cited 
below,  page  436)  opens  with  the  thought  that  death  is  no  part  of 
God's  universe.  "God  made  not  death  .  .  .  righteousness  is 
immortal."  In  a  most  striking  monologue,  put  into  the  mouth  of 
the  wicked,  this  inabihty  to  see  anything  beyond  death  is  bound 

396 


§  Development  in  Form  and  Matter 

up  with  the  Hfe  of  selfish  enjoyment,  the  life  that  is  antagonistic  to 
the  righteous  who  have  higher  hopes.  To  the  eyes  of  those  who 
live  that  life  the  righteous  have  perished;  but  all  the  while  "the 
souls  of  the  righteous  are  in  the  hand  of  God."  Then  the  wicked 
are  pictured  as  awaking  from  a  dishonored  grave  to  see  the 
triumph  of  the  righteous  whom  they  had  despised;  in  the  light  of 
this  contrast  the  old  life  of  selfish  pleasure  seems  a  mocking  vanity. 
And  then  the  wicked  are  overwhelmed  in  a  tempest  of  destruction. 
When  therefore  we  read  these  two  books  together,  we  can  see  how 
the  scepticism  of  Ecclesiastes  arnounts  to  this:  that  in  the  absence 
of  a  life  beyond  the  grave  human  life  becomes  a  riddle  that  no 
man  can  read. 

At  the  same  time  it  is  a  great  injustice  to  the  Book  of  Ecclesiastes 
to  speak  as  if  despair  was  all  there  is  in  it.  Side  by  side  with  the 
negative  train  of  thought  is  maintained  a  positive  thought  of  great 
interest.  At  the  conclusion  of  the  Essay  on  Solomon's  Search  for 
Wisdom  there  occur  words  which  have  been  strangely  misinter- 
preted. 

There  is  nothing  better  for  a  man  than  that  he  should  eat  and 
drink,  and  make  his  soul  enjoy  good  in  his  labour.  This  also 
I  saw,  that  it  is  from  the  hand  of  God. 

Those  readers  who  approached  this  book  with  the  traditional 
misconception  as  to  its  authorship  saw  in  these  words  the  cry  of  an 
exhausted  debauchee:  There  is  nothing  better  in  life  than  eating 
and  drinking!  But  a  close  study  of  the  words  shows  that  this 
interpretation  is  an  error.  The  Notes  (below,  page  517)  bring  out 
in  detail  a  characteristic  feature  of  the  writer's  style — the  use  of 
'Uterary  formula':  that  is,  expressions  which  recur  through  the 
book,  always  used  consistently,  but  always  with  a  special  meaning. 
One  of  these  formulas  is  "  eat  and  drink":  the  passages  containing 
this  expression  show  that  it  is  the  regular  formula  for  appreciation 
of  all  kinds.  There  is  no  reference  to  the  pleasures  of  the  table, 
for  "eat  and  drink"  is  apphed  to  riches,  and  even  to  honor.  In 
the  light  of  this  usage  the  words  quoted  above  have  a  very  different 
significance.  The  imaginary  Solomon  has  tested  the  life  of  pleasure, 
the  life  of  wisdom,  the  life  of  labor  (that  is,  enterprise),  in  each 

397 


The  Books  of  Wisdom  g> 

case  with  negative  results.  The  thought  naturally  follows:  May  it 
be  that  this  life  we  are  searching  for  to  stand  the  test  of  wisdom  con- 
sists, not  in  pleasure  or  wisdom  or  enterprise  taken  separately,  but 
in  the  power  to  appreciate  everything  that  life  brings  from  moment 
to  moment,  whether  of  pleasure  or  of  wisdom  or  of  enterprise.  The 
Preacher  instantly  sees  that  such  power  to  appreciate  all  that  life 
brings  is  the  greatest  thing  in  the  world.  He  goes  on  to  the  thought 
that  such  power  of  appreciation  is  not  a  thing  the  individual  can 
command,  but  the  direct  gift  of  God  to  the  man  he  approves.  And 
this  thought  is  reiterated  throughout  the  book. 

Thus  there  is  a  positive,  as  well  as  a  negative  side  to  Ecclesiastes. 
And  in  the  final  essay  (below,  page  434)  the  positive  side  has  tri- 
umphed. 

Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes 
to  behold  the  sun.  Yea,  if  a  man  live  many  years,  let  him  re- 
joice in  them  all.  .  .  .  Rejoice,  O  young  man,  in  thy  youth,  etc. 

Youth,  the  natural  time  for  appreciative  enjoyment,  is  encouraged 
in  its  sense  of  the  joy  of  life,  and  age  is  not  without  it.  But  there  is 
more  than  this.  The  thought.  All  that  cometh  is  vanity;  the 
exquisite  sonnet  detailing  in  symbolic  forms  decaying  powers;  are 
now  used  in  a  new  way.  It  is  the  painter's  dark  shading  to  throw 
out  bright  lights:  the  Vanity'  of  life  is  simply  to  emphasize  the  duty 
of  happiness,  and  the  remembrance  of  the  Creator  while  life's 
powers  are  at  the  full. 

To  all  which  it  may  be  added  that  after  the  changed  tone  of 
Ecclesiastes  the  great  conception  we  get  from  the  first  two  books  of 
wisdom  returns  to  us,  in  the  fourth  book  of  wisdom,  in  its  most 
exalted  form.  The  great  eulogium  of  the  highest  wisdom  (below, 
pp.  441-2)  emphasizes  the  harmony  of  the  world  within  and  the  world 
without,  where  Wisdom  is  declared  to  be  "an  unspotted  mirror  of 
the  working  of  God  and  an  image  of  his  goodness. "  The  succes- 
sion of  books  of  Scriptural  wisdom  has  developed  for  us  this  great 
conception;  and  in  developing  it  has  given  us  the  first  clear  enuncia- 
tion of  the  immortality  of  the  soul. 


398 


WISDOM    BREVITIES 

From  the  Books   of  Proverbs,  Ecclesiasticus  and 
ecclesiastes 


*n.*All  these  sayings  appear  in  one  of  the  three  books  named;  hut 
they  are  here  grouped  together  as  apparently  representing  the 
floating  literature  of  traditional  wisdom  which  enters  into  the 
wisdom  books,  side  by  side  with  original  compositions, 

A  word  fitly  spoken 

Is  like  apples  of  gold 

In  baskets  of  silver. 

* 

He  that  hath  pity  upon  the  poor  lendeth  to  the  Lord; 
And  his  good  deed  will  he  pay  him  again. 

* 

Even  a  fool,  when  he  holdeth  his  peace,  is  counted  wise: 
When  he  shutteth  his  lips,  he  is  esteemed  as  prudent. 

* 

The  beginning  of  strife  is  as  when  one  letteth  out  water: 
Therefore  leave  off  contention,  before  there  be  quarrelling. 

* 

The  appetite  of  the  labouring  man  laboureth  for  him; 
For  his  mouth  craveth  it  of  him. 

* 

Pride  goeth  before  destruction; 
And  an  haughty  spirit  before  a  fall. 

* 

The  preparations  of  the  heart  belong  to  man: 
But  the  answer  of  the  tongue  is  from  the  Lord. 

* 
399 


The  Books  of  Wisdom  § 

A  soft  answer  turneth  away  wrath: 
But  a  grievous  word  stirreth  up  anger. 


The  heart  knoweth  its  own  bitterness: 

And  a  stranger  doth  not  intermeddle  with  its  joy. 

There  is  that  maketh  himself  rich,  yet  hath  nothing: 
There  is  that  maketh  himself  poor,  yet  hath  great  wealth. 

* 

The  liberal  soul  shall  be  made  fat: 

And  he  that  watereth  shall  be  watered  also  himself. 


Where  no  oxen  are,  the  crib  is  clean: 

But  much  increase  is  by  the  strength  of  the  ox. 


He  that  is  slow  to  anger  is  better  than  the  mighty; 
And  he  that  ruleth  his  spirit  than  he  that  taketh  a  city. 


It  is  naught,  it  is  naught,  saith  the  buyer: 
But  when  he  is  gone  his  way,  then  he  boasteth. 


The  words  of  a  whisperer  are  as  dainty  morsels. 

And  they  go  down  into  the  innermost  parts  of  the  belly. 

* 

Boast  not  thyself  of  tomorrow; 

For  thou  knowest  not  what  a  day  may  bring  forth. 


As  vinegar  to  the  teeth. 
And  as  smoke  to  the  eyes. 
So  is  the  sluggard  to  them  that  send  him. 

* 

400 


<g  Wisdom  Brevities 

All  the  brethren  of  the  poor  do  hate  him: 

How  much  more  do  his  friends  go  far  from  him! 
He  pursueth  them  with  words,  but  they  are  gone. 

* 

The  getting  of  treasures  by  a  lying  tongue 
Is  a  vapour  driven  to  and  fro; 
They  that  seek  them  seek  death. 

* 

As  one  that  taketh  off  a  garment  in  cold  weather, 
And  as  vinegar  upon  nitre, 
So  is  he  that  singeth  songs  to  an  heavy  heart. 
* 

Wrath  is  cruel, 
And  anger  is  outrageous: 
But  who  is  able  to  stand  before  jealousy? 

The  fining  pot  is  for  silver, 
And  the  furnace  for  gold: 
And  a  man  is  tried  by  his  praise. 


On  the  Sluggard:  A  Proverb  Cluster 

The  Sluggard  saith. 

There  is  a  hon  in  the  way; 
A  Hon  is  in  the  streets. 

As  the  door  turneth  upon  its  hinges. 
So  doth  the  Sluggard  upon  his  bed. 

The  Sluggard  burieth  his  hand  in  the  dish; 
It  wearieth  him  to  bring  it  again  to  his  mouth. 

The  Sluggard  is  wiser  in  his  own  conceit 
Than  seven  men  that  can  render  a  reason. 
401 


The  Books  of  Wisdom  § 

On  Gracious ness :  A  Proverb  Cluster 

My  son,  to  thy  good  deeds  add  no  blemish; 
And  no  grief  of  words  in  any  of  thy  giving. 

Shall  not  the  dew  assuage  the  scorching  heat? 
So  is  a  word  better  than  a  gift. 

Lo,  is  not  a  word  better  than  a  gift? 
And  both  are  with  a  gracious  man. 

A  fool  will  upbraid  ungraciously; 

And  the  gift  of  an  envious  man  consumeth  the  eyes. 

Two  Number  Sonnets 

Two  things  have  I  asked  of  thee; 
Deny  me  not  three  before  I  die: 

Remove  far  from  me  vanity  and  lies; 

Give  me  neither  poverty  nor  riches; 

Feed  me  with  the  food  that  is  needful  for  me: 
Lest  I  be  full,  and  deny  thee,  and  say,  Who  is  the  Lord? 
Or  lest  I  be  poor,  and  steal, 
And  use  profanely  the  name  of  my  God. 

* 

There  be  three  things  which  are  too  wonderful  for  me, 
Yea,  four  which  I  know  not: 

The  way  of  an  Eagle  in  the  air; 

The  way  of  a  Serpent  upon  a  rock; 

The  way  of  a  Ship  in  the  midst  of  the  sea; 
And  the  way  of  a  Man  with  a  Maid. 

Wine  and  Woe.— A  Riddle  Sonnet 

Who  hath  woe? 
Who  hath  sorrow? 
Who  hath  contentions? 
Who  hath  complaining? 
Who  hath  wounds  without  cause? 
Who  hath  redness  of  eyes? 
402 


<§-  Wisdom  Brevities 

They  that  tarry  long  at  the  wine; 
They  that  go  to  seek  out  mixed  wine. 

Look  not  thou  upon  the  wine 
When  it  is  red, 

When  it  giveth  its  colour  in  the  cup, 
When  it  goeth  down  smoothly: 

At  the  last  it  biteth  like  a  serpent, 

And  stingeth  like  an  adder. 
Thine  eyes  shall  behold  strange  things, 

And  thine  heart  shall  utter  fro  ward  things. 
Yea,  thou  shalt  be  as  he  that  heth  down  in  the  midst  of  the  sea. 

Or  as  he  that  lieth  upon  the  top  of  a  mast. 
"They  have  stricken  me. 

And  I  was  not  hurt; 
They  have  beaten  me, 

And  I  felt  it  not; 
When  shall  I  awake? 

I  will  seek  it  yet  again." 


Epigram  on  the  Fool 

Weep  for  the  dead, 

For  light  hath  failed  him; 
And  weep  for  a  fool, 

For  understanding  hath  failed  him: 

Weep  more  sweetly  for  the  dead. 

Because  he  hath  found  rest; 

But  the  life  of  the  fool 
Is  worse  than  death. 

Seven  days  are  the  days  of  mourning  for  the  dead: 
But  for  a  fool  and  an  ungodly  man,  all  the  days  of  his  life. 

403 


The  Books  of  Wisdom  § 

Transitoriness  of  Riches. — An  Epigram 

Weary  not  thyself  to  be  rich; 

Cease  from  thine  own  wisdom; 

Wih  thou  set  thine  eyes  upon  that  which  is  not? 
For  riches  certainly  make  themselves  wings, 
Like  an  eagle  that  flieth  toward  heaven. 


Hospitality  of  the  Evil  Eye.— An  Epigram 

Eat  thou  not  the  bread  of  him  that  hath  an  evil  eye, 

Neither  desire  thou  his  dainties; 
For  as  one  that  reckoneth  within  himself,  so  is  he: 

Eat  and  drink,  saith  he  to  thee; 

But  his  heart  is  not  with  thee. 

The  morsel  which  thou  hast  eaten  shalt  thou  vomit  up. 

And  lose  thy  sweet  words. 


Temptation.— A  Maxim 

My  son,  if  thou  contest  to  serve  the  Lord, 
Prepare  thy  soul  for  temptation. 

Set  thy  heart  aright,  and  constantly  endure,  and  make  not  haste 
in  time  of  calamity.  Cleave  unto  him,  and  depart  not,  that  thou 
mayest  be  increased  at  thy  latter  end.  Accept  whatsoever  is 
brought  upon  thee,  and  be  longsuffering  when  thou  passest  into 
humiliation.  For  gold  is  tried  in  the  fire,  and  acceptable  men  in  the 
furnace  of  humiliation.  Put  thy  trust  in  him,  and  he  will  help  thee: 
order  thy  ways  aright,  and  set  thy  hope  on  him. 


A  Riddle  Maxim 

Better  is  a  poor  and  wise  youth 
Than  an  old  and  foolish  king, 

who  knoweth  not  how  to  receive  admonition  any  more.    For  out 
of  prison  he  came  forth  to  be  king;  yea,  even  in  his  kingdom  he  was 

404 


<§-  Wisdom  Brevities 

born  poor.  I  saw  all  the  living  which  walk  under  the  sun,  that  they 
were  with  the  youth,  the  second,  that  stood  up  in  his  stead.  There 
was  no  end  of  all  the  people,  even  of  all  them  over  whom  he  was: 
yet  they  that  come  after  shall  not  rejoice  in  him.  Surely  this  also  is 
vanity  and  a  striving  after  wind. 


405 


SELECTIONS  FROM  THE  BOOK  OF  PROVERBS 

Wisdom's  Cry  of  Warning.— A  Monologue 

Wisdom  crieth  aloud  in  the  street, 
She  utter eth  her  voice  in  the  broad  places; 
She  crieth  in  the  chief  place  of  concourse; 
At  the  entering  in  of  the  gates, 
In  the  city,  she  utter  eth  her  words: 

How  long,  ye  simple  ones,  will  ye  love  simplicity? 
And  scorners  delight  them  in  scorning, 
And  fools  hate  knowledge? 

Turn  you  at  my  reproof: 

Behold,  I  will  pour  out  my  spirit  unto  you, 
I  will  make  known  my  words  unto  you. 

Because  I  have  called,  and  ye  refused; 

I  have  stretched  out  my  hand. 

And  no  man  regarded; 

But  ye  have  set  at  nought  all  my  counsel, 

And  would  none  of  my  reproof: 
I  also  will  laugh  in  the  day  of  your  calamity; 
I  will  mock  when  your  fear  cometh; 
When  your  fear  cometh  as  a  storm. 
And  your  calamity  cometh  on  as  a  whirlwind; 
.    When  distress  and  anguish  come  upon  you. 

Then  shall  they  call  upon  me, 
But  I  will  not  answer; 

They  shall  seek  me  diligently, 
But  they  shall  not  find  me. 

For  that  they  hated  knowledge, 

And  did  not  choose  the  fear  of  the  Lord: 

They  would  none  of  my  counsel; 

They  despised  all  my  reproof: 
406 


<§  Book  of  Proverbs 

Therefore  shall  they  eat  of  the  fruit  of  their  own  way, 
And  be  filled  with  their  own  devices. 
For  the  backsHding  of  the  simple  shall  slay  them, 
And  the  prosperity  of  fools  shall  destroy  them. 

But  whoso  hearkeneth  unto  me 
Shall  dwell  securely, 
And  shall  be  quiet  without  fear  of  evil. 


Sonnet:  The  Creator  has  made  Wisdom  the 
Supreme  Prize 

My  son,  despise  not  the  chastening  of  the  Lord; 
Neither  be  weary  of  his  reproof: 
For  whom  the  Lord  loveth  he  reproveth; 
Even  as  a  father  the  son  in  whom  he  delighteth. 

Happy  is  the  man  that  findeth  wisdom, 

And  the  man  that  getteth  understanding. 

For  the  merchandise  of  it  is  better  than  the  merchandise 
of  silver, 

And  the  gain  thereof  than  fine  gold. 

She  is  more  precious  than  rubies: 

And  none  of  the  things  thou  canst  desire  are  to  be  com- 
pared unto  her. 

Length  of  days  is  in  her  right  hand; 

In  her  left  hand  are  riches  and  honour. 

Her  ways  are  ways  of  pleasantness, 

And  all  her  paths  are  peace. 

She  is  a  tree  of  life  to  them  that  lay  hold  upon  her: 

And  happy  is  every  one  that  retaineth  her. 

The  Lord  by  wisdom  founded  the  earth; 
By  understanding  he  estabHshed  the  heavens. 
By  his  knowledge  the  depths  were  broken  up, 
And  the  skies  drop  down  the  dew. 

407 


The  Books  of  Wisdom  ^ 

The  Two  Paths.— A  Sonnet 

Hear,  O  my  son,  and  receive  my  sayings; 

And  the  years  of  thy  Hfe  shall  be  many. 

I  have  taught  thee  in  the  way  of  wisdom; 

I  have  led  thee  in  paths  of  uprightness. 

When  thou  goest,  thy  steps  shall  not  be  straitened; 

And  if  thou  runnest,  thou  shalt  not  stumble. 

Take  fast  hold  of  instruction; 

Let  her  not  go: 

Keep  her; 

For  she  is  thy  life. 

Enter  not  into  the  Path  of  the  Wicked, 
And  walk  not  in  the  way  of  evil  men. 

Avoid  it, 

Pass  not  by  it; 

Turn  from  it, 

And  pass  on. 
For  they  sleep  not,  except  they  have  done  mischief; 
And  their  sleep  is  taken  away,  unless  they  cause  some  to  fall. 
For  they  eat  the  bread  of  wickedness. 
And  drink  the  wine  of  violence. 

But  the  Path  of  the  Righteous  is  as  the  light  of  dawn. 
That  shineth  more  and  more  unto  the  perfect  day. 

The  way  of  the  wicked  is  as  darkness: 

They  know  not  at  what  they  stumble. 


The  Sluggard.— A  Sonnet 

Go  to  the  ant,  thou  Sluggard; 
Consider  her  ways,  and  be  wise: 

Which  having  no  chief. 

Overseer, 

Or  ruler, 
Provideth  her  meat  in  the  summer. 
And  ga there th  her  food  in  the  harvest. 
408 


§  Book  of  Proverbs 


How  long  wilt  thou  sleep,  O  Sluggard? 
When  wilt  thou  arise  out  of  thy  sleep? 

"Yet  a  Httle  sleep, 

A  little  slumber, 

A  little  folding  of  the  hands  to  sleep" — 
So  shall  thy  poverty  come  as  a  robber, 
And  thy  want  as  an  armed  man! 


Wisdom  in  Praise  of  Herself 

I  Wisdom  have  made  subtilty  my  dwelling, 
And  find  out  knowledge  and  discretion. 

The  fear  of  the  Lord  is  to  hate  evil; 
Pride  and  arrogancy. 
And  the  evil  way, 
And  the  fro  ward  mouth,  do  I  hate. 

Counsel  is  mine. 

And  sound  knowledge; 
I  am  understanding, 
I  have  might. 

By  me  kings  reign. 

And  princes  decree  justice; 

By  me  princes  rule, 

And  nobles,  even  all  the  judges  of  the  earth. 

I  love  them  that  love  me; 

And  those  that  seek  me  diligently  shall  find  me. 

Riches  and  honour  are  with  me; 

Durable  riches  and  righteousness; 

My  fruit  is  better  than  gold,  yea,  than  fine  gold; 

And  my  revenue  than  choice  silver. 

I  walk  in  the  way  of  righteousness, 

In  the  midst  of  the  paths  of  judgement : 
That  I  may  cause  those  that  love  me  to  inherit  substance. 
And  that  I  may  fill  their  treasuries. 
409 


The  Books  of  Wisdom  g> 

The  Lord  formed  me  in  the  beginning  of  his  way, 
Before  his  works  of  old. 

I  was  set  up  from  everlasting,  from  the  beginning, 
Or  ever  the  earth  was. 

When  there  were  no  depths,  I  was  brought  forth, 
When  there  were  no  fountains  abounding  with  water. 

Before  the  mountains  were  settled, 

Before  the  hills,  was  I  brought  forth: 
While  as  yet  he  had  not  made  the  earth. 
Nor  the  fields, 
Nor  the  beginning  of  the  dust  of  the  world. 

When  he  established  the  heavens,  I  was  there: 
When  he  set  a  circle  upon  the  face  of  the  deep: 
When  he  made  firm  the  skies  above: 
When  the  fountains  of  the  deep  became  strong: 
When  he  gave  to  the  sea  its  bound, 
That  the  waters  should  not  transgress  his  commandment: 

When  he  marked  out  the  foundations  of  the  earth. 
Then  I  was  by  him, 
As  a  master  workman; 
And  I  was  daily  his  delight, 
Sporting  always  before  him; 
Sporting  in  his  habitable  earth; 
And  my  delight  was  with  the  sons  of  men. 


410 


SELECTIONS   FROM   THE  BOOK 
OF  ECCLESIASTICUS 

True  and  False  Fear.— A  Sonnet 

Ye  that  fear  the  Lord, 

Wait  for  his  mercy; 

And  turn  not  aside,  lest  ye  fall. 
Ye  that  fear  the  Lord, 

Put  your  trust  in  him; 

And  your  reward  shall  not  fail. 
Ye  that  fear  the  Lord, 

Hope  for  good  things. 

And  for  eternal  gladness  and  mercy. 

Look  at  the  generations  of  old,  and  see, 

Who  did  ever  put  his  trust  in  the  Lord,  and  was 

ashamed? 
Or  who  did  abide  in  his  fear,  and  was  forsaken? 
Or  who  did  call  upon  him,  and  he  despised  him? 

For  the  Lord  is  full  of  compassion, 
And  mercy; 
And  he  forgiveth  sins. 
And  saveth  in  time  of  affliction. 

Woe  unto  fearful  hearts. 

And  to  faint  hands. 

And  to  the  sinner  that  goeth  two  ways! 
Woe  unto  the  faint  heart! 

For  it  beheveth  not. 

Therefore  shall  it  not  be  defended. 
Woe  unto  you 

That  have  lost  your  patience! 

And  what  will  ye  do  when  the  Lord  shall  visit  you? 
4n 


The  Books  of  Wisdom  •§> 

They  that  fear  the  Lord 

Will  not  disobey  his  words; 

And  they  that  love  him  will  keep  his  ways. 
They  that  fear  the  Lord 

Will  seek  his  good  pleasure; 

And  they  that  love  him  shall  be  filled  with  the  law. 
They  that  fear  the  Lord 

Will  prepare  their  hearts, 

And  will  humble  their  souls  in  his  sight: — 

"We  will  fall  into  the  hands  of  the  Lord, 
And  not  into  the  hands  of  men: 
For  as  his  majesty  is, 
So  also  is  his  mercy." 

Double  Sonnet:  A  Garden  of  Blessings 

I 
All  things  that  are  of  the  earth  turn  to  the  earth  again; 

And  all  things  that  are  of  the  waters  return  into  the  sea. 
All  bribery  and  injustice  shall  be  blotted  out; 

And  good  faith  shall  stand  for  ever. 
The  goods  of  the  unjust  shall  be  dried  up  like  a  river. 

And  like  a  great  thunder  in  rain  shall  go  off  in  noise. 
In  opening  his  hands  a  man  shall  be  made  glad; 

So  shall  transgressors  utterly  fail. 
The  children  of  the  ungodly  shall  not  put  forth  many  branches; 

And  are  as  unclean  roots  upon  a  sheer  rock. 
The  sedge  that  groweth  upon  every  water  and  bank  of  a  river 

Shall  be  plucked  up  before  all  grass. 

Bounty  is  as  a  Garden  of  blessings, 
And  almsgiving  endureth  for  ever. 

II 

The  life  of  one  that  laboureth  and  is  contented 
Shall  be  made  sweet; 
And  he  that  findeth  a  treasure  is  above  both. 
Children,  and  the  building  of  a  city. 
Establish  a  man's  name; 
412 


§  Book  of  Ecclesiasticus 

And  a  blameless  wife  is  counted  above  both. 

Wine  and  music 

Rejoice  the  heart; 
And  the  love  of  wisdom  is  above  both. 

The  pipe  and  the  psaltery 

Make  pleasant  melody; 
And  a  pleasant  tongue  is  above  both. 

Thine  eyes  shall  desire 

Grace  and  beauty; 
And  above  both  the  green  blade  of  corn. 

A  friend  and  a  companion 

Never  meet  amiss; 
And  a  wife  with  her  husband  is  above  both. 

Brethren  and  succour 

Are  for  a  time  of  affliction; 
And  almsgiving  is  a  deliverer  above  both. 

Gold  and  silver 

Will  make  the  foot  stand  sure; 
And  counsel  is  esteemed  above  them  both. 

Riches  and  strength 

Will  lift  up  the  heart; 
And  the  fear  of  the  Lord  is  above  both. 

There  is  nothing  wanting  in  the  fear  of  the  Lord, 
And  there  is  no  need  to  seek  help  therein. 

The  fear  of  the  Lord  is  as  a  Garden  of  Blessing, 
And  covereth  a  man  above  all  glory. 

Wisdom's  Way  with  her  Children.— An  Essay 

Wisdom  exalteth  her  sons,  and  taketh  hold  of  them  that  seek  her. 
He  that  loveth  her  loveth  life;  and  they  that  seek  to  her  early  shall 
be  filled  with  gladness.  He  that  holdeth  her  fast  shall  inherit  glory; 
and  where  he  entereth,  the  Lord  will  bless.  They  that  do  her 
service  shall  minister  to  the  Holy  One;  and  them  that  love  her  the 
Lord  doth  love.  He  that  giveth  ear  unto  her  shall  judge  the  nations; 
and  he  that  giveth  heed  unto  her  shall  dwell  securely.  If  he  trust 
her,  he  shall  inherit  her;  and  his  generations  shall  have  her  in 

413 


The  Books  of  Wisdom  g> 

possession.  For  at  the  first  she  will  walk  with  him  in  crooked  ways, 
and  will  bring  fear  and  dread  upon  him,  and  torment  him  with  her 
discipline,  until  she  may  trust  his  soul,  and  try  him  by  her  judge- 
ments: then  will  she  return  again  the  straight  way  unto  him,  and 
will  gladden  him,  and  reveal  to  him  her  secrets.  If  he  go  astray, 
she  will  forsake  him,  and  give  him  over  to  his  fall. 


Friendship.— An  Essay 

Sweet  words  will  multiply  a  man's  friends;  and  a  fair-speaking 
tongue  will  multiply  courtesies.  Let  those  that  are  at  peace  with 
thee  be  many;  but  thy  counsellors  one  of  a  thousand.  If  thou 
wouldest  get  thee  a  friend,  get  him  by  proving,  and  be  not  in  haste 
to  trust  him.  For  there  is  a  friend  that  is  so  for  his  own  occasion, 
and  he  will  not  continue  in  the  day  of  thy  affliction.  And  there  is 
a  friend  that  turneth  to  enmity;  and  he  will  discover  strife  to  thy 
reproach.  And  there  is  a  friend  that  is  a  companion  at  the  table, 
and  he  will  not  continue  in  the  day  of  thy  affliction;  and  'in  thy 
prosperity  he  will  be  as  thyself,  and  will  be  bold  over  thy  servants; 
if  thou  shalt  be  brought  low,  he  will  be  against  thee,  and  will  hide 
himself  from  thy  face.  Separate  thyself  from  thine  enemies;  and 
beware  of  thy  friends.  A  faithful  friend  is  a  strong  defence;  and  he 
that  hath  found  him  hath  found  a  treasure.  There  is  nothing  that 
can  be  taken  in  exchange  for  a  faithful  friend;  and  his  excellency 
is  beyond  price.  A  faithful  friend  is  a  medicine  of  life;  and  they  that 
fear  the  Lord  shall  find  him.  He  that  feareth  the  Lord  directeth 
his  friendship  aright;  for  as  he  is,  so  is  his  neighbour  also. 


Essay:  Prosperity  and  Adversity  are  from  the  Lord 

There  is  one  that  toileth,  and  laboureth,  and  maketh  haste,  and 
is  so  much  the  more  behind.  There  is  one  that  is  sluggish,  and  hath 
need  of  help,  lacking  in  strength,  and  that  aboundeth  in  poverty; 
and  the  eyes  of  the  Lord  looked  upon  him  for  good,  and  he  set  him 
up  from  his  low  estate,  and  lifted  up  his  head;  and  many  marvelled 
at  him.    Good  things  and  evil,  life  and  death,  poverty  and  riches, 

414 


§  Book  of  Ecclesiasticus 

are  from  the  Lord.  The  gift  of  the  Lord  remaineth  with  the  godly, 
and  his  good  pleasure  shall  prosper  for  ever.  There  is  that  waxeth 
rich  by  his  wariness  and  pinching,  and  this  is  the  portion  of  his 
reward:  when  he  saith,  I  have  found  rest,  and  now  will  I  eat  of  my 
goods — yet  he  knoweth  not  what  time  shall  pass,  and  he  shall  leave 
them  to  others,  and  die.  Be  stedfast  in  thy  covenant,  and  be 
conversant  therein,  and  wax  old  in  thy  work.  Marvel  not  at  the 
works  of  a  sinner,  but  trust  the  Lord,  and  abide  in  thy  labour;  for  it 
is  an  easy  thing  in  the  sight  of  the  Lord  swiftly  on  the  sudden  to 
make  a  poor  man  rich.  The  blessing  of  the  Lord  is  in  the  reward  of 
the  godly;  and  in  an  hour  that  cometh  swiftly  he  maketh  his  bless- 
ing to  flourish.  Say  not.  What  use  is  there  of  me?  And  what  from 
henceforth  shall  my  good  things  be?  Say  not,  I  have  sufficient,  and 
from  henceforth  what  harm  shall  happen  unto  me?  In  the  day  of 
good  things  there  is  a  forge tfulness  of  evil  things;  and  in  the  day  of 
evil  things  a  man  will  not  remember  things  that  are  good.  For  it  is 
an  easy  thing  in  the  sight  of  the  Lord  to  reward  a  man  in  the  day 
of  death  according  to  his  ways.  The  affliction  of  an  hour  causeth 
forge  tfulness  of  delight;  and  in  the  last  end  of  a  man  is  the  revela- 
tion of  his  deeds.  Call  no  man  blessed  before  his  death;  and  a  man 
shall  be  known  in  his  children. 


On  Free  Will.— An  Essay 

Say  not  thou.  It  is  through  the  Lord  that  I  fell  away;  for  thou 
shalt  not  do  the  things  that  he  hateth.  Say  not  thou.  It  is  he  that 
caused  me  to  err;  for  he  hath  no  need  of  a  sinful  man.  The  Lord 
hateth  every  abomination;  and  they  that  fear  him  love  it  not.  He 
himself  made  man  from  the  beginning,  and  left  him  in  the  hand  of 
his  own  counsel.  If  thou  wdlt,  thou  shalt  keep  the  commandments; 
and  to  perform  faithfulness  is  of  thine  own  good  pleasure.  He  hath 
set  fire  and  water  before  thee:  thou  shalt  stretch  forth  thy  hand  unto 
whichsoever  thou  wilt.  Before  man  is  life  and  death;  and  whichso- 
ever he  liketh,  it  shall  be  given  him.  For  great  is  the  wisdom  of  the 
Lord:  he  is  mighty  in  power,  and  beholdeth  all  things;  and  his  eyes 
are  upon  them  that  fear  him;  and  he  will  take  knowledge  of  every 
work  of  man.  He  hath  not  commanded  any  man  to  be  ungodly;  and 
he  hath  not  given  any  man  license  to  sin. 

415 


The  Books  of  Wisdom  -§> 

Essay:  God's  Work  of  Creation  and  Restoration 

My  son,  hearken  unto  me,  and  learn  knowledge,  and  give  heed 
to  my  words  with  thy  heart.  I  will  shew  forth  instruction  by 
weight,  and  declare  knowledge  exactly. 

In  the  judgement  of  the  Lord  are  his  works  from  the  beginning; 
and  from  the  making  of  them  he  disposed  the  parts  thereof. 

He  garnished  his  works  for  ever, 

And  the  beginnings  of  them  unto  their  generations; 
They  neither  hunger,  nor  are  weary. 

And  they  cease  not  from  their  works. 
No  one  thrusteth  aside  his  neighbour; 

And  they  shall  never  disobey  his  word. 

After  this  also  the  Lord  looked  upon  the  earth,  and  filled  it  with  his 
blessings.  All  manner  of  living  things  covered  the  face  thereof; 
and  into  it  is  their  return. 

The  Lord  created  man  of  the  earth,  and  turned  him  back  unto  it 
again.  He  gave  them  days  by  number,  and  a  set  time,  and  gave 
them  authority  over  the  things  that  are  thereon.  He  endued  them 
with  strength  proper  to  them;  and  made  them  according  to  his  own 
image.  He  put  the  fear  of  man  upon  all  flesh,  and  gave  him  to  have 
dominion  over  beasts  and  fowls.  Counsel,  and  tongue,  and  eyes, 
ears,  and  heart,  gave  he  them  to  understand  withal.  He  filled  them 
with  the  knowledge  of  wisdom,  and  shewed  them  good  and  evil. 

He  set  his  eye  upon  their  hearts, 

To  shew  them  the  majesty  of  his  works; 

And  they  shall  praise  the  name  of  his  holiness. 

That  they  may  declare  the  majesty  of  his  works. 

He  added  unto  them  knowledge, 

And  gave  them  a  law  of  life  for  a  heritage. 

He  made  an  everlasting  covenant  with  them,  and  shewed  them  his 
judgements.  Their  eyes  saw  the  majesty  of  his  glory;  and  their 
ear  heard  the  glory  of  his  voice.  And  he  said  unto  them,  Beware  of 
all  unrighteousness;  and  he  gave  them  commandment,  each  man 
concerning  his  neighbour.  Their  ways  are  ever  before  him;  they 
shall  not  be  hid  from  his  eyes. 

416 


§  Book  of  Ecclesiasticus 

For  every  nation  he  appointed  a  ruler; 

And  Israel  is  the  Lord's  portion. 
All  their  works  are  as  the  sun  before  him; 

And  his  eyes  are  continually  upon  their  ways. 
Their  iniquities  are  not  hid  from  him; 

And  all  their  sins  are  before  the  Lord. 
With  him  the  alms  of  a  man  is  as  a  signet; 

And  he  will  keep  the  bounty  of  a  man  as  the  apple  of  the 
eye. 

Afterwards  he  will  rise  up  and  recompense  them,  and  render  their 
recompence  upon  their  head. 

Howbeit  unto  them  that  repent  he  granteth  a  return;  and  he  com- 
forteth  them  that  are  losing  patience.  Return  unto  the  Lord,  and 
forsake  sins;  make  thy  prayer  before  his  face,  and  lessen  the  offence. 
Turn  again  to  the  Most  High,  and  turn  away  from  iniquity;  and 
greatly  hate  the  abominable  thing.  Who  shall  give  praise  to  the 
Most  High  in  the  grave,  instead  of  them  which  live  and  return 
thanks?  Thanksgiving  perisheth  from  the  dead,  as  from  one  that 
is  not:  he  that  is  in  life  and  health  shall  praise  the  Lord.  How  great 
is  the  mercy  of  the  Lord,  and  his  forgiveness  unto  them  that  turn 
unto  him!  For  all  things  cannot  be  in  men,  because  the  son  of  man 
is  not  immortal. 

What  is  brighter  than  the  sun?  yet  this  faileth: 
And  an  evil  man  will  think  on  flesh  and  blood. 

He  looketh  upon  the  power  of  the  height  of  heaven: 
And  all  men  are  earth  and  ashes. 

He  that  liveth  for  ever  created  all  things  in  common.  The  Lord 
alone  shall  be  justified.  To  none  hath  he  given  power  to  declare 
his  works:  and  who  shall  trace  out  his  mighty  deeds?  Who  shall 
number  the  strength  of  his  majesty?  and  who  shall  also  tell  out  his 
mercies?  As  for  the  wondrous  works  of  the  Lord,  it  is  not  possible 
to  take  from  them  nor  add  to  them,  neither  is  it  possible  to  track 
them  out:  when  a  man  hath  finished,  then  he  is  but  at  the  beginning; 
and  when  he  ceaseth,  then  shall  he  be  in  perplexity. 

417 


The  Books  of  Wisdom  § 

What  is  man? 

And  whereto  serveth  he? 
What  is  his  good? 

And  what  is  his  evil? 
The  number  of  man's  days  at  the  most  are  a  hundred  years: 

As  a  drop  of  water  from  the  sea, 

And  a  pebble  from  the  sand, 
So  are  a  few  years  in  the  day  of  eternity. 

For  this  cause  the  Lord  was  longsuffering  over  them,  and  poured 
out  his  mercy  upon  them.  He  saw  and  perceived  their  end,  that 
it  is  evil;  therefore  he  multiplied  his  forgiveness.  The  mercy  of  a 
man  is  upon  his  neighbour;  but  the  mercy  of  the  Lord  is  upon  all 
flesh:  reproving  and  chastening,  and  teaching,  and  bringing  again, 
as  a  shepherd  doth  his  flock.  He  hath  mercy  on  them  that  accept 
chastening,  and  that  diligently  seek  after  his  judgements. 


Against  Gossip.— An  Essay 

He  that  is  hasty  to  trust  is  lightminded ;  and  he  that  sinneth  shall 
offend  against  his  own  soul.  He  that  maketh  merry  in  his  heart 
shall  be  condemned :  and  he  that  hateth  talk  hath  the  less  wicked- 
ness. Never  repeat  what  is  told  thee,  and  thou  shalt  fare  never  the 
worse.  Whether  it  be  of  friend  or  foe,  tell  it  not ;  and  unless  it  is  a 
sin  to  thee,  reveal  it  not:  for  he  hath  heard  thee,  and  observed  thee, 
and  when  the  time  cometh  he  will  hate  thee.  Hast  thou  heard  a 
word?  let  it  die  with  thee:  be  of  good  courage,  it  will  not  burst  thee. 
A  fool  will  travail  in  pain  with  a  word,  as  a  woman  in  labour  with  a 
child.  As  an  arrow  that  sticketh  in  the  flesh  of  the  thigh,  so  is  a 
word  in  a  fool's  belly.  Reprove  a  friend :  it  may  be  he  did  it  not,  and 
if  he  did  something,  that  he  may  do  it  no  more.  Reprove  thy 
neighbour:  it  may  be  he  said  it  not,  and  if  he  hath  said  it,  that  he 
may  not  say  it  again.  Reprove  a  friend,  for  many  times  there  is 
slander;  and  trust  not  every  word.  There  is  one  that  slippeth,  and 
not  from  the  heart;  and  who  is  he  that  hath  not  sinned  with  his 
tongue?  Reprove  thy  neighbour  before  thou  threaten  him;  and 
give  place  to  the  law  of  the  Most  High. 

Al8 


§  Book  of  Ecclesiasticus 

On  the  Tongue.— An  Essay 

If  thou  blow  a  spark,  it  shall  burn;  and  if  thou  spit  upon  it,  it  shall 
be  quenched:  and  both  these  shall  come  out  of  thy  mouth.  Curse 
the  whisperer  and  double-tongued:  for  he  hath  destroyed  many  that 
were  at  peace.  A  third  person's  tongue  hath  shaken  many,  and 
dispersed  them  from  nation  to  nation;  and  it  hath  pulled  down 
strong  cities,  and  overthrown  the  houses  of  great  men.  A  third 
person's  tongue  hath  cast  out  brave  women,  and  deprived  them  of 
their  labours.  He  that  hearkeneth  unto  it  shall  not  find  rest,  nor 
shall  he  dwell  quietly.  The  stroke  of  a  whip  maketh  a  mark  in  the 
flesh;  but  the  stroke  of  a  tongue  will  break  bones.  Many  have 
fallen  by  the  edge  of  the  sword;  yet  not  so  many  as  they  that  have 
fallen  because  of  the  tongue.  Happy  is  he  that  is  sheltered  from  it, 
that  hath  not  passed  through  the  wrath  thereof;  that  hath  not 
drawn  its  yoke,  and  hath  not  been  bound  with  its  bands.  For  the 
yoke  thereof  is  a  yoke  of  iron,  and  the  bands  thereof  are  bands  of 
brass.  The  death  thereof  is  an  evil  death;  and  Hades  were  better 
than  it.  It  shall  not  have  rule  over  godly  men;  and  they  shall  not 
be  burned  in  its  flame.  They  that  forsake  the  Lord  shall  fall  into 
it;  and  it  shall  burn  among  them,  and  shall  not  be  quenched:  it  shall 
be  sent  forth  upon  them  as  a  lion,  and  as  a  leopard  it  shall 
destroy  them.  Look  that  thou  hedge  thy  possession  about  with 
thorns;  bind  up  thy  silver  and  thy  gold;  and  make  a  balance  and  a 
weight  for  thy  words;  and  make  a  door  and  a  bar  for  thy  mouth. 
Take  heed  lest  thou  slip  therein;  lest  thou  fall  before  one  that  lieth 
in  wait. 


On  Health.— An  Essay 

Better  is  a  poor  man,  being  sound  and  strong  of  constitution,  than 
a  rich  man  that  is  plagued  in  his  body.  Health  and  a  good  constitu- 
tion are  better  than  all  gold;  and  a  strong  body  than  wealth  without 
measure.  There  is  no  riches  better  than  health  of  body;  and  there 
is  no  gladness  above  the  joy  of  the  heart.  Death  is  better  than  a 
bitter  life,  and  eternal  rest  than  a  continual  sickness.  Good  things 
poured  out  upon  a  mouth  that  is  closed  are  as  messes  of  meat  laid 
upon  a  grave.    What  doth  an  offering  profit  an  idol?  for  neither 

419 


The  Books  of  Wisdom  ^ 

shall  it  eat  nor  smell;  so  is  he  that  is  afflicted  of  the  Lord,  seeing  with 
his  eyes  and  groaning. 

Give  not  over  thy  soul  to  sorrow;  and  afflict  not  thyself  in  thine 
own  counsel.  Gladness  of  heart  is  the  life  of  a  man;  and  the  joyful- 
ness  of  a  man  is  length  of  days.  Love  thine  own  soul,  and  comfort 
thy  heart;  and  remove  sorrow  far  from  thee;  for  sorrow  hath  de- 
stroyed many,  and  there  is  no  profit  therein.  Envy  and  wrath 
shorten  a  man's  days;  and  care  bringeth  old  age  before  the  time. 
A  cheerful  and  good  heart  will  have  a  care  of  his  meat  and  diet. 


On  Feasting.— An  Essay 

Sittest  thou  at  a  great  table?  be  not  greedy  upon  it,  and  say  not, 
Many  are  the  things  upon  it.  Remember  that  an  evil  eye  is  a 
wicked  thing. 

What  hath  been  created  more  evil  than  an  eye? 
Therefore  it  sheddeth  tears  from  every  face. 

Stretch  not  thine  hand  whithersoever  it  looketh,  and  thrust  not 
thyself  with  it  into  the  dish.  Consider  thy  neighbour's  liking  by 
thine  own;  and  be  discreet  in  every  point.  Eat,  as  becometh  a  man, 
those  things  which  are  set  before  thee;  and  eat  not  greedily  lest  thou 
be  hated.  Be  first  to  leave  off  for  manners'  sake;  and  be  not  insati- 
able, lest  thou  offend.  And  if  thou  sittest  among  many,  reach  not 
out  thy  hand  before  them. 

How  sufficient  to  a  well-mannered  man  is  a  very  little,  and  he 
doth  not  breathe  hard  upon  his  bed.  Healthy  sleep  cometh  of 
moderate  eating;  he  riseth  early  and  his  wits  are  with  him;  the  pain 
of  wakefulness,  and  colic,  and  griping,  are  with  an  insatiable  man. 
And  if  thou  hast  been  forced  to  eat,  rise  up  in  the  midst  thereof,  and 
thou  shalt  have  rest.  Hear  me,  my  son,  and  despise  me  not,  and 
at  the  last  thou  shalt  find  my  words  true:  in  all  thy  works  be  quick, 
and  no  disease  shall  come  unto  thee. 

Him  that  is  liberal  of  his  meat  the  lips  shall  bless;  and  the  testi- 
mony of  his  excellence  shall  be  believed.  Him  that  is  a  niggard  of 
his  rneat  the  city  shall  murmur  at;  and  the  testimony  of  his  niggard- 
ness  shall  be  sure. 

420 


§  Book  of  Ecclesiasticus 

Shew  not  thyself  valiant  in  wine,  for  wine  hath  destroyed  many; 
the  furnace  proveth  the  temper  of  steel  by  dipping,  so  doth  wine 
prove  hearts  in  the  quarrelling  of  the  proud.  Wine  is  as  good  as 
life  to  men,  if  thou  drink  it  in  its  measure:  what  life  is  there  to  a 
man  that  is  without  wine?  and  it  hath  been  created  to  make  men 
glad.  Wine  drunk  in  season  and  to  satisfy  is  joy  of  heart,  and  glad- 
ness of  soul:  wine  drunk  largely  is  bitterness  of  soul,  with  provoca- 
tion and  conflict.  Drunkenness  increaseth  the  rage  of  a  fool  unto 
his  hurt;  it  diminisheth  strength,  and  addeth  wounds. 

Rebuke  not  thy  neighbour  at  a  banquet  of  wine,  neither  set  him 
at  nought  in  his  mirth;  speak  not  unto  him  a  word  of  reproach,  and 
press  not  upon  him  by  asking  back  a  debt.  Have  they  made  thee 
ruler  of  a  feast?  be  not  lifted  up,  be  thou  among  them  as  one  of 
them;  take  thought  for  them,  and  so  sit  down.  And  when  thou  hast 
done  all  thy  office,  take  thy  place,  that  thou  mayest  be  gladdened 
on  their  account,  and  receive  a  crown  for  thy  well  ordering.  Speak, 
thou  that  art  the  elder,  for  it  becometh  thee,  but  with  sound 
knowledge.  And  hinder  not  music:  pour  not  out  talk  where  there 
is  a  performance  of  music,  and  display  not  thy  wisdom  out  of  season. 

As  a  signet  of  carbuncle 

In  a  setting  of  gold. 
So  is  a  concert  of  music  in  a  banquet  of  wine. 

As  a  signet  of  emerald 

In  a  work  of  gold. 
So  is  a  strain  of  music  with  pleasant  wine. 

Speak,  young  man,  if  there  be  need  of  thee;  yet  scarcely  if  thou  be 
twice  asked:  sum  up  thy  speech,  many  things  in  few  words;  be  as 
one  that  knoweth  and  yet  holdeth  his  tongue.  If  thou  be  among 
great  men,  behave  not  as  their  equal;  and  when  another  is  speaking, 
make  not  much  babbling.  Before  thunder  speedeth  lightning;  and 
before  a  shamefast  man  favour  shall  go  forth.  Rise  up  betimes,  and 
be  not  the  last;  get  thee  home  quickly  and  loiter  not;  there  take  thy 
pastime,  and  do  what  is  in  thy  heart;  and  sin  not  by  proud  speech. 
And  for  these  things  bless  him  that  made  thee,  and  giveth  thee  to 
drink  freely  of  his  good  things. 

421 


The  Books  of  Wisdom  § 

On  Dreams:  An  Essay- 
Vain  and  false  hopes  are  for  a  man  void  of  understanding;  and 
dreams  give  wings  to  fools.  As  one  that  catcheth  at  a  shadow,  and 
followeth  after  the  wind,  so  is  he  that  setteth  his  mind  on  dreams. 
The  vision  of  dreams  is  as  this  thing  against  that,  the  Hkeness  of  a 
face  over  against  a  face.  Of  an  unclean  thing  what  shall  be 
cleansed?  and  of  that  which  is  false  what  shall  be  true?  Divina- 
tions, and  soothsayings,  and  dreams,  are  vain:  and  the  heart 
fancieth,  as  a  woman's  in  travail.  If  they  be  not  sent  from  the 
Most  High  in  thy  visitation,  give  not  thy  heart  unto  them.  For 
dreams  have  led  many  astray:  and  they  have  failed  by  putting 
their  hope  in  them.  Without  lying  shall  the  law  be  accompUshed; 
and  wisdom  is  perfection  to  a  faithful  mouth. 


Essay:  The  Wisdom  of  Business  and  the  Wisdom 
of  Leisure 

The  wisdom  of  the  scribe  cometh  by  opportunity  of  leisure;  and 
he  that  hath  little  business  shall  become  wise.  How  shall  he  become 
wise  that  holdeth  the  plow,  that  glorieth  in  the  shaft  of  the  goad, 
that  driveth  oxen,  and  is  occupied  in  their  labours,  and  whose  dis- 
course is  of  the  stock  of  bulls?  He  will  set  his  heart  upon  turning 
his  furrows;  and  his  wakefulness  is  to  give  his  heifers  their  fodder. 
So  is  every  artificer  and  workmaster,  that  passeth  his  time  by  night 
as  by  day;  they  that  cut  gravings  of  signets,  and  his  diligence  is  to 
make  great  variety;  he  will  set  his  heart  to  preserve  likeness  in  his 
portraiture,  and  will  be  wakeful  to  finish  his  work.  So  is  the  smith 
sitting  by  the  anvil,  and  considering  the  unwrought  iron;  the  vapour 
of  the  fire  will  waste  his  flesh,  and  in  the  heat  of  the  furnace  will  he 
wrestle  with  his  work;  the  noise  of  the  hammer  will  be  ever  in  his 
ear,  and  his  eyes  are  upon  the  pattern  of  the  vessel;  he  will  set  his 
heart  upon  perfecting  his  works,  and  he  will  be  wakeful  to  adorn 
them  perfectly.  So  is  the  potter  sitting  at  his  work,  and  turning 
the  wheel  about  with  his  feet,  who  is  alway  anxiously  set  at  his 
work,  and  all  his  handywork  is  by  number;  he  will  fashion  the  clay 
with  his  arm,  and  will  bend  its  strength  in  front  of  his  feet;  he  will 
apply  his  heart  to  finish  the  glazing,  and  he  will  be  wakeful  to  make 

422 


<§-  Book  of  Ecclesiasticus 

clean  the  furnace.  All  these  put  their  trust  in  their  hands;  and  each 
becometh  wise  in  his  own  work.  Without  these  shall  not  a  city  be 
inhabited,  and  men  shall  not  sojourn  nor  walk  up  and  down  therein. 
They  shall  not  be  sought  for  in  the  council  of  the  people,  and  in  the 
assembly  they  shall  not  mount  on  high;  they  shall  not  sit  on  the 
seat  of  the  judge,  and  they  shall  not  understand  the  covenant  of 
judgement;  neither  shall  they  declare  instruction  and  judgement, 
and  where  parables  are  they  shall  not  be  found.  But  they  will 
maintain  the  fabric  of  the  world;  and  in  the  handy  work  of  their 
craft  is  their  prayer. 

Not  so  he  that  hath  applied  his  soul,  and  meditateth  in  the  law 
of  the  Most  High.  He  will  seek  out  the  wisdom  of  all  the  ancients, 
and  will  be  occupied  in  prophecies.  He  will  keep  the  discourse  of 
the  men  of  renown,  and  will  enter  in  amidst  the  subtilties  of  par- 
ables. He  will  seek  out  the  hidden  meaning  of  proverbs,  and  be 
conversant  in  the  dark  sayings  of  parables.  He  will  serve  among 
great  men,  and  appear  before  him  that  ruleth.  He  will  travel 
through  the  land  of  strange  nations;  for  he  hath  tried  good  things 
and  evil  among  men.  He  will  apply  his  heart  to  resort  early  to  the 
Lord  that  made  him,  and  will  make  supplication  before  the  Most 
High,  and  will  open  his  mouth  in  prayer,  and  will  make  supplication 
for  his  sins.  If  the  great  Lord  will,  he  shall  be  filled  with  the  spirit 
of  understanding:  he  shall  pour  forth  the  words  of  his  wisdom,  and 
in  prayer  give  thanks  unto  the  Lord.  He  shall  direct  his  counsel 
and  knowledge,  and  in  his  secrets  shall  he  meditate.  He  shall  shew 
forth  the  instruction  which  he  hath  been  taught,  and  shall  glory  in 
the  law  of  the  covenant  of  the  Lord.  Many  shall  commend  his 
understanding,  and  so  long  as  the  world  endure th,  it  shall  not  be 
blotted  out;  his  memorial  shall  not  depart,  and  his  name  shall  live 
from,  generation  to  generation;  nations  shall  declare  his  wisdom, 
and  the  congregation  shall  tell  out  his  praise.  If  he  continue,  he 
shall  leave  a  greater  name  than  a  thousand :  and  if  he  die,  he  addeth 
thereto. 

The  Burden  of  Life.— An  Essay 

Great  travail  is  created  for  every  man,  and  a  heavy  yoke  is  upon 
the  sons  of  Adam,  from  the  day  of  their  coming  forth  from  their 
mother's  womb,  until  the  day  for  their  burial  in  the  mother  of  all 

423 


The  Books  of  Wisdom  g> 

things.  The  expectation  of  things  to  come,  and  the  day  of  death, 
trouble  their  thoughts,  and  cause  fear  of  heart;  from  him  that 
sitteth  upon  a  throne  of  glory  even  unto  him  that  is  humbled  in 
earth  and  ashes;  from  him  that  weareth  purple  and  a  crown  even 
unto  him  that  is  clothed  with  a  hempen  frock.  There  is  wrath,  and 
jealousy,  and  trouble,  and  disquiet,  and  fear  of  death,  and  anger, 
and  strife.  And  in  the  time  of  rest  upon  his  bed  his  night  sleep  doth 
change  his  knowledge.  A  little  or  nothing  is  his  resting,  and  after- 
ward in  his  sleep,  as  in  a  day  of  keeping  watch,  he  is  troubled  in  the 
vision  of  his  heart,  as  one  that  hath  escaped  from  the  front  of 
battle;  in  the  very  time  of  his  deliverance  he  awaketh,  and  marvel- 
leth  that  the  fear  is  nought.  It  is  thus  with  all  flesh,  from  man  to 
beast;  and  upon  sinners  sevenfold  more.  Death,  and  bloodshed, 
and  strife,  and  sword,  calamities,  famine,  tribulation,  and  the 
scourge:  all  these  things  were- created  for  the  wicked,  and  because 
of  them  came  the  Flood. 

The  Works  of  the  Lord.— A  Rhetoric  Encomium 

In  the  words  of  the  Lord  are  his  works.  The  sun  that  giveth 
light  looketh  upon  all  things;  and  the  work  of  the  Lord  is  full  of  his 
glory.  The  Lord  hath  not  given  power  to  the  saints  to  declare  all 
his  marvellous  works;  which  the  Ahnighty  Lord  firmly  settled,  that 
whatsoever  is  might  be  established  in  his  glory.  He  searcheth  out 
the  deep,  and  the  heart,  and  he  hath  understanding  of  their  cunning 
devices;  for  the  Most  High  knoweth  all  knowledge,  and  he  looketh 
into  the  signs  of  the  world,  declaring  the  things  that  are  past,  and 
the  things  that  shall  be,  and  revealing  the  traces  of  hidden  things. 
No  thought  escapeth  him;  there  is  not  a  word  hid  from  him.  The 
mighty  works  of  his  wisdom  he  hath  ordered,  who  is  from  everlast- 
ing to  everlasting:  nothing  hath  been  added  unto  them,  nor  dimin- 
ished from  them;  and  he  had  no  need  of  any  counsellor.  How 
desirable  are  all  his  works!  One  may  behold  this  even  unto  a  spark. 
All  these  things  live  and  remain  for  ever  in  all  manner  of  uses,  and 
they  are  all  obedient.  All  things  are  double  one  against  another; 
and  he  hath  made  nothing  imperfect.  One  thing  establisheth  the 
good  things  of  another;  and  who  shall  be  filled  with  beholding  his 
glory? 

424 


<Q  Book  of  Ecclesiasticus 

The  pride  of  the  height  is  the  firmament  in  its  clearness,  the 
appearance  of  heaven,  in  the  spectacle  of  its  glory.  The  sun  when 
he  appeareth,  bringing  tidings  as  he  goeth  forth,  is  a  marvellous 
instrument,  the  work  of  the  Most  High.  At  his  noon  he  drieth  up 
the  country,  and  who  shall  stand  against  his  burning  heat?  A  man 
blowing  a  furnace  is  in  works  of  heat,  but  the  sun  three  times  more, 
burning  up  the  mountains:  breathing  out  fiery  vapours,  and  sending 
forth  bright  beams,  he  dimmeth  the  eyes.  Great  is  the  Lord  that 
made  him;  and  at  his  word  he  hasteneth  his  course. 

The  moon  also  is  in  all  things  for  her  season,  for  a  declaration  of 
times,  and  a  sign  of  the  world. 

From  the  moon  is  the  sign  of  the  feast  day; 

A  light  that  waneth  when  she  is  come  to  the  full. 
The  month  is  called  after  her  name. 

Increasing  wonderfully  in  her  changing; 
An  instrument  of  the  hosts  on  high, 

Shining  forth  in  the  firmament  of  heaven; 
The  beauty  of  heaven,  the  glory  of  the  stars, 

An  ornament  giving  light  in  the  highest  places  of  the  Lord. 
At  the  word  of  the  Holy  One  they  will  stand  in  due  order, 

And  they  will  not  faint  in  their  watches. 

Look  upon  the  rainbow,  and  praise  him  that  made  it;  exceeding 
beautiful  in  the  brightness  thereof.  It  compasseth  the  heaven 
round  about  with  a  circle  of  glory;  the  hands  of  the  Most  High 
have  stretched  it. 

By  his  commandment  he  maketh  the  snow  to  fall  apace,  and 
sendeth  swiftly  the  Ughtnings  of  his  judgement.  By  reason  thereof 
the  treasure-houses  are  opened;  and  clouds  fly  forth  as  fowls.  By 
his  mighty  power  he  maketh  strong  the  clouds,  and  the  hailstones 
are  broken  small;  and  at  his  appearing  the  mountains  will  be  shaken, 
and  at  his  will  the  south  wind  will  blow.  The  voice  of  his  thunder 
maketh  the  earth  to  travail;  so  doth  the  northern  storm  and  the 
whirlwind.  As  birds  flying  down  he  sprinkleth  the  snow,  and  as  the 
fighting  of  the  locust  is  the  falling  down  thereof :  the  eye  will  marvel 
at  the  beauty  of  its  whiteness,  and  the  heart  will  be  astonished  at 
the  raining  of  it.    The  hoar  frost  also  he  poureth  on  the  earth  as 

425 


The  Books  of  Wisdom  -§> 

salt;  and  when  it  is  congealed,  it  is  as  points  of  thorns.  The  cold 
north  wind  shall  blow,  and  the  ice  shall  be  congealed  on  the  water: 
it  shall  lodge  upon  every  gathering  together  of  water,  and  the  water 
shall  put  on  as  it  were  a  breastplate.  It  shall  devour  the  mountains, 
and  burn  up  the  wilderness,  and  consume  the  green  herb  as  fire. 
A  mist  coming  speedily  is  the  healing  of  all  things;  a  dew  coming 
after  heat  shall  bring  cheerfulness.  By  his  counsel  he  hath  stilled 
the  deep,  and  planted  islands  therein.  They  that  sail  on  the  sea  tell 
of  the  danger  thereof;  and  when  we  hear  it  with  our  ears,  we  marvel. 
Therein  be  also  those  strange  and  wondrous  works,  variety  of  all 
that  hath  life,  the  race  of  sea-monsters. 

By  reason  of  him  his  end  hath  success,  and  by  his  word  all  things 
consist.  We  may  say  many  things,  yet  shall  we  not  attain;  and  the 
sum  of  our  words  is,  He  is  all.  How  shall  we  have  strength  to  glorify 
him?  for  he  is  himself  the  great  one  above  all  his  works.  The  Lord 
is  terrible  and  exceeding  great;  and  marvellous  is  his  power.  When 
ye  glorify  the  Lord,  exalt  him  as  much  as  ye  can,  for  even  yet  will 
he  exceed:  and  when  ye  exalt  him,  put  forth  your  full  strength; 
be  not  weary,  for  ye  will  never  attain.  Who  hath  seen  him  that  he 
may  declare  him?  and  who  shall  magnify  him  as  he  is?  Many 
things  are  hidden  greater  than  these;  for  we  have  seen  but  a  few 
of  his  works.  For  the  Lord  made  all  things;  and  to  the  godly  gave 
he  wisdom. 

Praise  of  Famous  Men.— A  Rhetoric  Encomium 

Let  us  now  praise  famous  men,  and  our  fathers  that  begat  us. 
The  Lord  manifested  in  them  great  glory,  even  his  mighty  power 
from  the  beginning.  Such  as  did  bear  rule  in  their  kingdoms,  and 
were  men  renowned  for  their  power,  giving  counsel  by  their  under- 
standing; such  as  have  brought  tidings  in  prophecies;  leaders  of  the 
people  by  their  counsels,  and  by  their  understanding  men  of  learn- 
ing for  the  people — wise  were  their  words  in  their  instruction; 
such  as  sought  out  musical  tunes,  and  set  forth  verses  in  writ- 
ing; rich  men  furnished  with  ability,  living  peaceably  in  their 
habitations:  all  these  were  honoured  in  their  generations,  and  were 
a  glory  in  their  days.  There  be  of  them,  that  have  left  a  name  be- 
hind them,  to  declare  their  praises.    And  some  there  be  which  have 

426 


§-  Book  of  Ecclesiasticus 

no  memorial;  who  are  perished  as  though  they  had  not  been,  and 
are  become  as  though  they  had  not  been  born;  and  their  children 
after  them.  But  these  were  men  of  mercy  whose  righteous  deeds 
have  not  been  forgotten.  With  their  seed  shall  remain  continually 
a  good  inheritance;  their  children  are  within  the  covenants.  Their 
seed  standeth  fast,  and  their  children  for  their  sakes.  Their  seed 
shall  remain  for  ever,  and  their  glory  shall  not  be  blotted  out.  Their 
bodies  were  buried  in  peace,  and  their  name  liveth  to  all  genera- 
tions. Peoples  will  declare  their  wisdom,  and  the  congregation 
telle th  out  their  praise. 


Also  there  arose  Elijah  the  prophet  as  fire,  and  his  word  burned 
like  a  torch:  who  brought  a  famine  upon  them,  and  by  his  zeal  mjade 
them  few  in  number.  By  the  word  of  the  Lord  he  shut  up  the 
heaven:  thrice  did  he  thus  bring  down  fire. 

How  wast  thou  glorified,  O  Elijah,  in  thy  wondrous  deeds! 

And  who  shall  glory  like  unto  thee? 
Who  did  raise  up  a  dead  man  from  death. 

And  from  the  place  of  the  dead  by  the  word  of  the  Most 
High; 
Who  brought  down  kings  to  destruction. 

And  honourable  men  from  their  bed; 
Who  heard  rebuke  in  Sinai, 

And  judgements  of  vengeance  in  Horeb; 
Who  anointed  kings  for  retribution. 

And  prophets  to  succeed  after  him; 
.     Who  was  taken  up  in  a  tempest  of  fire, 

In  a  chariot  of  fiery  horses; 
Who  was  recorded  for  reproofs  in  their  seasons, 

To  pacify  anger  before  it  brake  forth  into  wrath; 
To  turn  the  heart  of  the  father  unto  the  son, 

And  to  restore  the  tribes  of  Jacob. 

Blessed  are  they  that  saw  thee 

And  they  that  have  been  beautified  with  love; 
For  we  also  shall  surely  Hve. 

427 


The  Books  of  Wisdom  -g> 

Elijah  it  was  who  was  wrapped  in  a  tempest :  and  Elisha  was  filled 
with  his  spirit;  and  in  all  his  days  he  was  not  moved  by  the  fear  of 
any  ruler,  and  no  one  brought  him  into  subjection.  Nothing  was 
too  high  for  him;  and  when  he  was  laid  on  sleep  his  body  prophesied. 
As  in  his  life  he  did  wonders,  so  in  death  were  his  works  marvellous. 


428 


SELECTIONS  FROM  THE  BOOK  OF  ECCLESIASTES 

Prologue.— All  is  Vanity 

Vanity  of  vanities,  saith  the  Preacher,  vanity  of  vanities,  all  is 
vanity.  What  profit  hath  man  of  all  his  labour  wherein  he  labour- 
eth  under  the  sun? 

One  generation  goeth,  and  another  generation  cometh;  and  the 
earth  abideth  for  ever.  The  sun  also  ariseth,  and  the  sun  goeth 
down,  and  hasteth  to  his  place  where  he  ariseth.  The  wind  goeth 
toward  the  south,  and  turneth  about  unto  the  north;  it  turneth 
about  continually  in  its  course,  and  the  wind  returneth  again  to  its 
circuits.  All  the  rivers  run  into  the  sea,  yet  the  sea  is  not  full;  unto 
the  place  whither  the  rivers  go,  thither  they  go  again. 

All  things  are  full  of  weariness,  man  cannot  utter  it :  the  eye  is  not 
satisfied  with  seeing,  nor  the  ear  filled  with  hearing. 

That  which  hath  been  is  that  which  shall  be;  and  that  which 
hath  been  done  is  that  which  shall  be  done:  and  there  is  no  new 
thing  under  the  sun.  Is  there  a  thing  whereof  men  say,  See,  this 
is  new?  it  hath  been  already,  in  the  ages  which  were  before  us. 

There  is  no  remembrance  of  the  former  generations;  neither  shall 
there  be  any  remembrance  of  the  latter  generations  that  are  to 
come  among  those  that  shall  come  after. 


Essay 

(in  form  of  a  Dramatic  Monologue) 

Solomon's  Search  for  Wisdom 

*'l  the  Preacher  was  king  over  Israel  in  Jerusalem.  And  I 
applied  my  heart  to  seek  and  to  search  out  by  wisdom  concerning 
aU  that  is  done  under  heaven:  it  is  a  sore  travail  that  God  hath 
given  to  the  sons  of  men  to  be  exercised  therewith.  I  have  seen  all 
the  works  that  are  done  under  the  sun;  and,  behold,  all  is  vanity, 
and  a  striving  after  wind.    That  which  is  crooked  cannot  be  made 

429 


The  Books  of  Wisdom  -@> 

straight,  and  that  which  is  wanting  cannot  be  numbered.  I  com- 
muned with  mine  own  heart,  saying,  Lo,  I  have  gotten  me  great 
wisdom  above  all  that  were  before  me  in  Jerusalem ;  yea,  my  heart 
hath  had  great  experience  of  wisdom  and  knowledge.  And  I  applied 
my  heart  to  know  wisdom,  and  to  know  .madness  and  folly:  I 
perceived  that  this  also  was  a  striving  after  wind.  For  in  much 
wisdom  is  much  grief;  and  he  that  increaseth  knowledge  increaseth 
sorrow. 

"I  said  in  mine  heart,  Go  to  now,  I  will  prove  thee  with  mirth: 
therefore  enjoy  pleasure.  And,  behold,  this  also  was  vanity.  I 
said  of  laughter.  It  is  mad;  and  of  mirth.  What  doeth  it?  I  searched 
in  mine  heart  how  to  cheer  my  flesh  with  wine — mine  heart  yet 
guiding  me  with  wisdom — and  how  to  lay  hold  on  folly,  till  I  might 
see  what  it  was  good  for  the  sons  of  men  that  they  should  do  under 
the  heaven  all  the  days  of  their  life.  I  made  me  great  works;  I 
builded  me  houses;  I  planted  me  vineyards;  I  made  me  gardens  and 
parks,  and  I  planted  trees  in  them  of  all  kinds  of  fruit;  I  made  me 
pools  of  water,  to  water  therefrom  the  forest  where  trees  were 
reared.  I  bought  menservants  and  maidens,  and  had  servants  bom 
in  my  house;  also  I  had  great  possessions  of  herds  and  flocks,  above 
all  that  were  before  me  in  Jerusalem;  I  gathered  me  also  silver  and 
gold,  and  the  pecuUar  treasure  of  kings  and  of  the  provinces.  I  gat 
me  men  singers  and  women  singers,  and  the  delights  of  the  sons  of 
men,  concubines  very  many.  So  I  was  great,  and  increased  more 
than  all  that  were  before  me  in  Jerusalem:  also  my  wisdom  remained 
with  me.  And  whatsoever  mine  eyes  desired  I  kept  not  from  them; 
I  withheld  not  my  heart  from  any  joy:  for  my  heart  rejoiced  because 
of  all  my  labour,  and  this  was  my  portion  from  all  my  labour.  Then 
I  looked  on  all  the  works  that  my  hands  had  wrought,  and  on  the 
labour  that  I  had  laboured  to  do:  and,  behold,  all  was  vanity  and  a 
striving  after  wind,  and  there  was  no  profit  under  the  sun. 

"  And  I  turned  myself  to  behold  wisdom,  and  madness  and  folly. 
For  what  can  the  man  do  that  cometh  after  the  king?  even  that 
which  hath  been  already  done.  Then  I  saw  that  wisdom  excelleth 
folly  as  far  as  light  excelleth  darkness:  the  wise  man's  eyes  are  in 
his  head,  and  the  fool  walketh  in  darkness:  and  yet  I  perceived  that 
one  event  happeneth  to  them  all.  Then  said  I  in  my  heart.  As  it 
happeneth  to  the  fool,  so  will  it  happen  even  to  me;  and  why  was  I 

430 


<g^  Book  of  Ecclesiastes 

then  more  wise?  Then  I  said  in  my  heart,  that  this  also  was  vanity. 
For  of  the  wise  man,  even  as  of  the  fool,  there  is  no  remembrance 
for  ever;  seeing  that  in  the  days  to  come  all  will  have  been  already 
forgotten.  And  how  doth  the  wise  man  die  even  as  the  fool!  So  I 
hated  life;  because  the  work  that  is  wrought  under  the  sun  was 
grievous  unto  me:  for  all  is  vanity  and  a  striving  after  wind. 

''  And  I  hated  all  my  labour  wherein  I  laboured  under  the  sun:  see- 
ing that  I  must  leave  it  unto  the  man  that  shall  be  after  me,  and  who 
knoweth  whether  he  shall  be  a  wise  man  or  a  fool?  yet  shall  he  have 
rule  over  all  my  labour  wherein  I  have  laboured,  and  wherein  I  have 
shewed  wisdom  under  the  sun.  This  also  is  vanity.  Therefore 
I  turned  about  to  cause  my  heart  to  despair  concerning  all  the  la- 
bour wherein  I  had  laboured  under  the  sun.  For  there  is  a  man 
whose  labour  is  with  wisdom,  and  with  knowledge,  and  with  skilful- 
ness;  yet  to  a  man  that  hath  not  laboured  therein  shall  he  leave  it 
for  his  portion.  This  also  is  vanity  and  a  great  evil.  For  what  hath 
a  man  of  all  his  labour,  and  of  the  striving  of  his  heart  wherein  he 
laboureth  under  the  sun?  For  all  his  days  are  but  sorrows,  and  his 
travail  is  grief:  yea,  even  in  the  night  his  heart  taketh  no  rest.  This 
also  is  vanity. 

''There  is  nothing  better  for  a  man  than  that  he  should  eat  and 
drink,  and  make  his  soul  enjoy  good  in  his  labour.  This  also  I  saw, 
that  it  is  from  the  hand  of  God.  For  who  can  eat,  or  who  can  have 
enjoyment,  more  than  I?  For  to  the  man  that  pleaseth  him  God 
giveth  wisdom,  and  knowledge,  and  joy:  but  to  the  sinner  he 
giveth  travail,  to  gather  and  to  heap  up,  that  he  may  give  to  him 
that  pleaseth  God.    This  also  is  vanity  and  a  striving  after  wind. " 


Essay.— The  Philosophy  of  Times  and  Seasons 

To  every  thing  there  is  a  season. 

And  a  time  to  every  purpose  under  the  heaven: 

A  time  to  be  born. 

And  a  time  to  die; 
A  time  to  plant, 

And  a  time  to  pluck  up  that  which  is  planted; 
431 


The  Books  of  Wisdom  g> 

A  time  to  kill, 
And  a  time  to  heal; 

A  time  to  break  down, 
And  a  time  to  build  up; 

A  time  to  weep, 
And  a  time  to  laugh; 

A  time  to  mourn, 
And  a  time  to  dance; 

A  time  to  cast  away  stones, 
And  a  time  to  gather  stones  together; 
A  time  to  embrace, 

And  a  time  to  refrain  from  embracing; 

A  time  to^  seek, 

And  a  time  to  lose; 
A  tirae  to  keep. 

And  a  time  to  cast  away; 

A  time  to  rend. 
And  a  time  to  sew; 

A  time  to  keep  silence, 
And  a  time  to  speak; 

A  time  to  love. 

And  a  time  to  hate; 

A  time  for  war. 
And  a  time  for  peace. 

What  profit  hath  he  that  worketh  in  that  wherein  he  laboureth? 
I  have  seen  the  travail  which  God  hath  given  to  the  sons  of  men 
to  be  exercised  therewith.  He  hath  made  every  thing  beautiful  in 
its  time:  also,  he  hath  set  the  world  in  their  heart,  yet  so  that  man 
cannot  find  out  the  work  that  God  hath  done  from  the  beginning 
even  to  the  end. 

I  know  that  there  is  nothing  better  for  them,  than  to  rejoice, 
and  to  get  good  so  long  as  they  live:  and  also,  that  every  man  should 
eat  and  drink,  and  enjoy  good  in  all  his  labour,  is  the  gift  of  God.    I 

432 


"  <§-  Book  of  Ecclesiastes 

know  that,  whatsoever  God  doeth^  it  shall  be  for  ever:  nothing  can 
be  put  to  it,  nor  any  thing  taken  from  it:  and  God  hath  done  it,  that 
men  should  fear  before  him.  That  which  is  hath  been  already;  and 
that  which  is  to  be  hath  already  been:  and  God  seeketh  again  that 
which  is  passed  away. 

And  moreover  I  saw  under  the  sun,  in  the  place  of  judgement, 
that  wickedness  was  there;  and  in  the  place  of  righteousness,  that 
wickedness  was  there. — I  said  in  mine  heart,  God  shall  judge  the 
righteous  and  the  wicked :  for  there  is  a  time  there  for  every  purpose 
and  for  every  work. — I  said  in  mine  heart,  It  is  because  of  the  sons 
of  men,  that  God  may  prove  them,  and  that  they  may  see  that  they 
themselves  are  but  as  beasts.  For  that  which  befalleth  the  sons 
of  men  befalleth  beasts;  even  one  thing  befalleth  them.  As  the  one 
dieth,  so  dieth  the  other;  yea,  they  have  all  one  breath;  and  man 
hath  no  preeminence  above  the  beasts:  for  all  is  vanity.  All  go  unto 
one  place;  all  are  of  the  dust,  and  all  turn  to  dust  again.  Who  know- 
eth  the  spirit  of  man  whether  it  goeth  upward,  and  the  spirit  of  the 
beast  whether  it  goeth  downward  to  the  earth?  Wherefore  I  saw 
that  there  is  nothing  better,  than  that  a  man  should  rejoice  in  his 
works;  for  that  is  his  portion:  for  who  shall  bring  him  back  to  see 
what  shall  be  after  him? 

Then  I  returned  and  saw  all  the  oppressions  that  are  done  under 
the  sun:  and  behold,  the  tears  of  such  as  were  oppressed,  and  they 
had  no  comforter;  and  on  the  side  of  their  oppressors  there  was 
power,  but  they  had  no  comforter.  Wherefore  I  praised  the  dead 
which  are  already  dead  more  than  the  living  which  are  yet  alive; 
yea,  better  than  them  both  did  I  esteem  him  which  hath  not  yet 
been,  who  hath  not  seen  the  evil  work  that  is  done  under  the  sun. 
Then  I  saw  all  labour  and  every  skilful  work,  that  it  cometh  of  a 
man's  rivalry  with  his  neighbour:  this  also  is  vanity  and  a  striving 
after  wind.— The  fool  foldeth  his  hands  together,  and  eateth  his 
own  flesh. — Better  is  an  handful  of  quietness,  than  two  handfuls  of 
labour  and  striving  after  wind.  Then  I  returned  and  saw  vanity 
under  the  sun.  There  is  one  that  is  alone,  and  he  hath  not  a  second; 
yea,  he  hath  neither  son  nor  brother;  yet  is  there  no  end  of  all  his 
labour,  neither  are  his  eyes  satisfied  with  riches.  For  whom  then, 
saith  he,  do  I  labour,  and  deprive  my  soul  of  good?  This  also  is 
vanity,  yea,  it  is  a  sore  travail. 

433 


The  Books  of  Wisdom  g> 

Essay.— Life  as  a  Joy  Shadowed  by  Vanity 

Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to 
behold  the  sun.  Yea,  if  a  man  live  many  years,  let  him  rejoice  in 
them  all;  and  remember  the  days  of  darkness,  for  they  shall  be  many. 
All  that  cometh  is  vanity.  Rejoice,  O  young  man,  in  thy  youth;  and 
let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk  in  the 
ways  of  thine  heart,  and  in  the  sight  of  thine  eyes:  but  know  thou, 
that  for  all  these  things  God  will  bring  thee  into  judgement.  There- 
fore remove  sorrow  from  thy  heart,  and  put  away  evil  from  thy 
flesh:  for  youth  and  the  prime  of  life  are  vanity. 

The  Coming  of  the  Evil  Days.— .4  Sonnet 
Remember  also  thy  Creator  in  the  days  of  thy  youth: 

Or  ever  the  evil  days  come, 
And  the  years  draw  nigh. 

When  thou  shalt  say,  I  have  no  pleasure  in  them: 

Or  ever  the  sun, 

And  the  light. 

And   the  moon, 

And  the  stars, 
Be   darkened, 
And  the  clouds  return  after  the  rain: 

In  the  day  when  the  keepers  of  the  house  shall  tremble, 

And  the  strong  men  shall  bow  themselves. 

And  the  grinders  cease  because  they  are  few, 

And  those  that  look  out  of  the  windows  be  darkened, 

And  the  doors  shall  be  shut  in  the  street; 

When  the  sound  of  the  grinding  is  low, 

And  one  shall  rise  up  at  the  voice  of  a  bird, 

And  all  the  daughters  of  music  shall  be  brought  low; 

Yea,  they  shall  be  afraid  of  that  which  is  high. 
And  terrors  shall  be  in  the  way; 
434 


<§-  Book  of  Ecclesiastes 


And  the  almond  tree  shall  blossom, 

And  the  grasshopper  shall  be  a  burden, 

And  the  caper-berry  shall  burst: 

Because  man  goeth  to  his  long  home, 
And  the  mourners  go  about  the  streets: 

Or  ever  the  silver  cord  be  loosed, 

Or  the  golden  bowl  be  broken, 

Or  the  pitcher  be  broken  at  the  fountain. 

Or  the  wheel  broken  at  the  cistern: 

And  the  dust  return  to  the  earth. 

As  it  was; 
And  the  spirit  return  unto  God 

Who  gave  it. 


Epilogue.— All  is  Vanity:  Fear  God 

Vanity  of  vanities,  saith  the  Preacher;  all  is  vanity. 

And  further,  because  the  Preacher  was  wise,  he  still  taught  the 
people  knowledge;  yea,  he  pondered,  and  sought  out,  and  set  in 
order  many  proverbs.  The  Preacher  sought  to  find  out  acceptable 
words,  and  that  which  was  written  uprightly,  even  words  of  truth. 
The  words  of  the  wise  are  as  goads,  and  as  nails  well  fastened  are 
the  words  of  the  collectors  of  sentences,  which  are  given  from  one 
shepherd.  And  as  for  more  than  these,  my  son,  be  warned:  of 
making  many  books  there  is  no  end;  and  much  study  is  a  weariness 
of  the  flesh. 

This  is  the  end  of  the  matter;  all  hath  been  heard:  Fear  God,  and 
keep  his  commandments;  for  this  is  the  whole  duty  of  man.  For 
God  shall  bring  every  work  into  judgement,  with  every  hidden 
thing,  whether  it  be  good  or  whether  it  be  evil. 


435 


SELECTIONS  FROM  THE  WISDOM  OF  SOLOMON 

Discourse 

Immortality  and  the  Covenant  with  Death 

Court  not  death  in  the  error  of  your  life; 

Neither  draw  upon  yourselves  destruction  by  the  works  of  your 
hands. 

Because  God  made  not  death:  neither  dehghteth  he  when  the 
Hving  perish.  For  he  created  all  things  that  they  rnight  have  being; 
and  the  generative  powers  of  the  world  are  healthsome,  and  there 
is  no  poison  of  destruction  in  them,  nor  hath  Hades  royal  dominion 
upon  earth:  for  righteousness  is  immortal.  But  ungodly  men  by 
their  hands  and  their  words  called  death  unto  them;  deeming  him  a 
friend  they  consumed  away,  and  they  made  a  covenant  with  him 
because  they  are  worthy  to  be  of  his  portion. 

For  they  said  within  themselves,  reasoning  not  aright:  "Short 
and  sorrowful  is  our  life;  and  there  is  no  healing  when  a  man  cometh 
to  his  end,  and  none  was  ever  known  that  gave  release  from  Hades. 
Because  by  mere  chance  were  we  bom,  and  hereafter  we  shall  be  as 
though  we  had  never  been;  because  the  breath  in  our  nostrils  is 
smoke,  and  while  our  heart  beateth  reason  is  a  spark,  which  being 
extinguished,  the  body  shall  be  turned  into  ashes,  and  the  spirit 
shall  be  dispersed  as  thin  air.  And  our  name  shall  be  forgotten  in 
time,  and  no  man  shall  remember  our  works;  and  our  Hfe  shall  pass 
away  as  the  traces  of  a  cloud,  and  shall  be  scattered  as  is  a  mist, 
when  it  is  chased  by  the  beams  of  the  sun,  and  overcome  by  the 
heat  thereof.  For  our  allotted  time  is  the  passing  of  a  shadow,  and 
our  end  retreateth  not;  because  it  is  fast  sealed,  and  none  turneth 
it  back.  Come  therefore  and  let  us  enjoy  the  good  things  that  now 
are;  and  let  us  use  the  creation  with  all  our  soul  as  youth's  posses- 
sion. Let  us  fill  ourselves  with  costly  wine  and  perfumes,  and  let 
no  flower  of  spring  pass  us  by;  let  us  crown  ourselves  with  rosebuds 
before  they  be  withered;  let  none  of  us  go  without  his  share  in  our 

436 


<§-  Book  of  The  Wisdom  of  Solomon 

proud  revelry;  everywhere  let  us  leave  tokens  of  our  mirth:  because 
this  is  our  portion,  and  our  lot  is  this.  Let  us  oppress  the  righteous 
poor:  let  us  not  spare  the  widow,  nor  reverence  the  hairs  of  the  old 
man  gray  for  length  of  years,  but  let  our  strength  be  to  us  a  law  of 
righteousness;  for  that  which  is  weak  is  found  to  be  of  no  service. 
But  let  us  lie  in  wait  for  the  righteous  man,  because  he  is  of  disser- 
vice to  us,  and  is  contrary  to  our  works,  and  upbraideth  us  with 
sins  against  the  law,  and  layeth  to  our  charge  sins  against  our  disci- 
pline. He  professeth  to  have  knowledge  of  God,  and  nameth  him- 
self servant  of  the  Lord.  He  became  to  us  a  reproof  of  our  thoughts. 
He  is  grievous  unto  us  even  to  behold,  because  his  life  is  unlike 
other  men's,  and  his  paths  are  of  strange  fashion.  We  were  ac- 
counted of  him  as  base  metal,  and  he  abstaineth  from  our  ways  as 
from  uncleannesses.  The  latter  end  of  the  righteous  he  calleth 
happy;  and  he  vaunteth  that  God  is  his  father.  Let  us  see  if  his 
words  be  true,  and  let  us  try  what  shall  befall  in  the  ending  of  his 
life:  for  if  the  righteous  man  is  God's  son,  he  will  uphold  him,  and 
he  will  deliver  him  out  of  the  hand  of  his  adversaries.  With  outrage 
and  torture  let  us  put  him  to  the  test,  that  we  may  learn  his  gentle- 
ness, and  may  prove  his  patience  under  wrong.  Let  us  condemn 
him  to  a  shameful  death;  for  he  shall  be  visited  according  to  his 
words." 

Thus  reasoned  they,  and  they  were  led  astray.  For  their  wicked- 
ness blinded  them;  and  they  knew  not  the  mysteries  of  God,  neither 
hoped  they  for  wages  of  holiness,  nor  did  they  judge  that  there  is  a 
prize  for  blameless  souls.  Because  God  created  man  for  incorrup- 
tion,  and  made  him  an  image  of  his  own  proper  being;  but  by  the 
envy  of  the  devil  death  entered  into  the  world,  and  they  that  are 
of  his  portion  make  trial  thereof. 

But  the  souls  of  the  righteous  are  in  the  hand  of  God,  and  no 
torment  shall  touch  them.  In  the  eyes  of  the  fooHsh  they  seemed 
to  have  died;  and  their  departure  was  accounted  to  be  their  hurt, 
and  their  journeying  away  from  us  to  be  their  ruin;  but  they  are  in 
peace.  For  even  if  in  the  sight  of  men  they  be  punished,  their  hope 
is  full  of  immortality;  and  having  borne  a  little  chastening,  they 
shall  receive  great  good.  Because  God  made  trial  of  them,  and 
found  them  worthy  of  himself;  as  gold  in  the  furnace  he  proved 
them,  and  as  a  whole  burnt  offering  he  accepted  them.    And  in 

437 


The  Books  of  Wisdom  -g> 

the  time  of  their  visitation  they  shall  shine  forth,  and  as  sparks 
among  stubble  they  shall  run  to  and  fro.  They  shall  judge  nations, 
and  have  dominion  over  peoples;  and  the  Lord  shall  reign  over 
them  for  evermore.  They  that  trust  on  him  shall  understand  truth, 
and  the  faithful  shall  abide  with  him  in  love:  because  grace  and 
mercy  are  to  his  chosen. 

But  a  righteous  man,  though  he  die  before  his  time,  shall  be  at 
rest.  For  honourable  old  age  is  not  that  which  standeth  in  length 
of  time,  nor  is  its  measure  given  by  number  of  years:  but  under- 
standing is  gray  hairs  unto  men,  and  an  unspotted  life  is  ripe  old  age. 
Being  found  well-pleasing  unto  God  he  was  beloved  of  him,  and 
while  living  among  sinners  he  was  translated.  He  was  caught 
away  lest  wickedness  should  change  his  understanding,  or  guile 
deceive  his  soul;  for  the  bewitching  of  naughtiness  bedimmeth  the 
things  which  are  good,  and  the  giddy  whirl  of  desire  perverteth  an 
innocent  mind.  Being  made  perfect  in  a  little  while  he  fulfilled 
long  years:  for  his  soul  was  pleasing  unto  the  Lord;  therefore  hasted 
he  out  of  the  midst  of  wickedness. 

But  as  for  the  peoples,  seeing  and  understanding  not,  neither 
laying  this  to  heart,  that  grace  and  mercy  are  with  his  chosen,  and 
that  he  visiteth  his  holy  ones:  they  shall  see,  and  they  shall  despise; 
but  them  the  Lord  shall  laugh  to  scorn.  And  after  this  they  shall  be- 
come a  dishonoured  carcase,  and  a  reproach  among  the  dead  for  ever. 
Because  he  shall  dash  them  speechless  to  the  ground,  and  shall 
shake  them  from  the  foundations,  and  they  shall  lie  utterly  waste, 
and  they  shall  be  in  anguish,  and  their  memory  shall  perish.  They 
shall  come,  when  their  sins  are  reckoned  up,  with  coward  fear;  and 
their  lawless  deeds  shall  convict  them  to  their  face.  Then  shall  the 
righteous  man  stand  in  great  boldness  before  the  face  of  them  that 
afflicted  him,  and  them  that  make  his  labours  of  no  account.  When 
they  see  it,  they  shall  be  troubled  with  terrible  fear,  and  shall  be 
amazed  at  the  naarvel  of  God's  salvation. 

They  shall  say  within  themselves,  repenting,  and  for  distress  of 
spirit  shall  they  groan:  "This  was  he  whom  aforetime  we  had  in 
derision,  and  made  a  parable  of  reproach;  we  fools  accounted  his 
life  madness  and  his  end  without  honour.  How  was  he  numbered 
among  sons  of  God?  and  how  is  his  lot  among  saints?  Verily  we 
went  astray  from  the  way  of  truth;  and  the  light  of  righteousness 

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<§-  Book  of  The  Wisdom  of  Solomon 

shined  not  for  us,  and  the  sun  rose  not  for  us.  We  took  our  fill  of 
the  paths  of  lawlessness  and  destruction,  and  we  journeyed  through 
trackless  deserts;  but  the  way  of  the  Lord  we  knew  not.  What  did 
our  arrogancy  profit  us?  and  what  good  have  riches  and  vaunting 
brought  us?  Those  things  all  passed  away  as  a  shadow,  and  as  a 
message  that  runneth  by;  as  a  ship  passing  through  the  billowy 
water,  whereof,  when  it  is  gone  by,  there  is  no  trace  to  be  found, 
neither  pathway  of  its  keel  in  the  billows;  or  as  when  a  bird  flieth 
through  the  air,  no  token  of  her  passage  is  found,  but  the  light 
wind,  lashed  with  the  stroke  of  her  pinions,  and  rent  asunder  with 
the  violent  rush  of  the  moving  wings,  is  passed  through,  and  after- 
wards no  sign  of  her  coming  is  found  therein;  or  as  when  an  arrow 
is  shot  at  a  mark,  the  air  disparted  closeth  up  again  immediately, 
so  that  men  know  not  where  it  passed  through:  so  we  also,  as  soon 
as  we  were  bom,  ceased  to  be;  and  of  virtue  we  had  no  sign  to  shew, 
but  in  our  wickedness  we  were  utterly  consumed. " 

Because  the  hope  of  the  ungodly  man  is  as  chaff  carried  by  the 
wind,  and  as  foam  vanishing  before  a  tempest;  and  is  scattered  as 
smoke  is  scattered  by  the  wind;  and  passeth  by  as  the  remembrance 
of  a  guest  that  tarrieth  but  a  day.  But  the  righteous  live  for  ever, 
and  in  the  Lord  is  their  reward,  and  the  care  for  them  with  the 
Most  High.  Therefore  shall  they  receive  the  crown  of  royal  dignity 
and  the  diadem  of  beauty  from  the  Lord's  hand;  because  with  his 
right  hand  shall  he  cover  them,  and  with  his  arm  shall  he  shield 
them.  He  shall  take  his  jealousy  as  complete  armour,  and  shall 
make  the  whole  creation  his  weapons  for  vengeance  on  his  enemies; 
he  shall  put  on  righteousness  as  a  breastplate,  and  shall  array 
himself  with  judgement  unfeigned  as  with  a  helmet:  he  shall  take 
holiness  as  an  invincible  shield,  and  he  shall  sharpen  stern  wrath  for 
a  sword.  And  the  world  shall  go  forth  with  him  to  fight  against  his 
insensate  foes.  Shafts  of  lightning  shall  fly  with  true  aim,  and  from 
the  clouds,  as  from  a  well  drawn  bow,  shall  they  leap  to  the  mark; 
and  as  from  an  engine  of  war  shall  be  hurled  hailstones  full  of  wrath; 
the  water  of  the  sea  shall  be  angered  against  them,  and  rivers  shall 
sternly  overwhelm  them;  a  mighty  blast  shall  encounter  them,  and 
as  a  tempest  shall  it  winnow  them  away.  And  so  shall  lawlessness 
make  all  the  land  desolate,  and  their  evil-doing  shall  overturn  the 
thrones  of  princes. 

439 


The  Books  of  Wisdom  g> 

Discourse  (in  form  of  a  Dramatic  Monologue) 

Solomon's  Winning  of  Wisdom 

Wisdom  is  radiant  and  fadeth  not  away; 
And  easily  is  she  beheld  of  them  that  love  her, 
And  found  of  them  that  seek  her. 

She  forestalleth  them  that  desire  to  know  her,  making  herself 
first  known.  He  that  riseth  up  early  to  seek  her  shall  have  no  toil, 
for  he  shall  find  her  sitting  at  his  gates.  For  to  think  upon  her  is 
perfectness  of  understanding,  and  he  that  watcheth  for  her  sake 
shall  quickly  be  free  from  care.  Because  she  goeth  about,  herself 
seeking  them  that  are  worthy  of  her;  and  in  their  paths  she  appear- 
eth  unto  them  graciously,  and  in  every  purpose  she  meeteth  them. 
For  her  true  beginning  is  desire  of  discipline;  and  the  care  for  disci- 
pline is  love  of  her;  and  love  of  her  is  observance  of  her  laws;  and  to 
give  heed  to  her  laws  confirmeth  incorruption ;  and  incorruption 
bringeth  near  unto  God :  so  then  desire  of  Wisdom  promoteth  to  a 
kingdom.  If  therefore  ye  delight  in  thrones  and  sceptres,  ye  princes 
of  peoples,  honour  Wisdom,  that  ye  may  reign  for  ever. 

But  what  Wisdom  is,  and  how  she  came  into  being,  I  will  declare, 
and  I  will  not  hide  mysteries  from  you;  but  I  will  trace  her  out  from 
the  beginning  of  creation,  and  bring  the  knowledge  of  her  into  clear 
light,  and  I  will  not  pass  by  the  truth.  Neither  indeed  will  I  take 
pining  envy  for  my  companion  in  the  way:  because  envy  shall  have 
no  fellowship  with  wisdom,  but  a  multitude  of  wise  men  is  salvation 
to  the  world,  and  an  understanding  king  is  tranquillity  to  his  people. 
Wherefore  be  disciplined  by  my  words,  and  thereby  shall  ye  profit. 

I  myself  also  am  mortal,  like  to  all,  and  am  sprung  from  one  born 
of  the  earth,  the  man  first  formed.  And  in  the  womb  of  a  mother 
was  I  moulded  into  flesh.  And  I  also,  when  I  was  born,  drew  in  the 
common  air,  and  fell  upon  the  kindred  earth,  uttering,  like  all,  for 
my  first  voice  the  selfsame  wail;  in  swaddling  clothes  was  I  nursed, 
and  witli  watchful  cares.  For  no  king  had  any  other  first  beginning; 
but  all  men  have  one  entrance  into  life,  and  a  like  departure.  For 
this  cause  I  prayed,  and  understanding  was  given  me;  I  called  upon 
God,  and  there  came  to  me  a  spirit  of  wisdom.    I  preferred  her  before 

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<§-  Book  of  The  Wisdom  of  Solomon 

sceptres  and  thrones,  and  riches  I  esteemed  nothing  in  comparison 
of  her;  neither  did  I  liken  to  her  any  priceless  gem,  because  all  the 
gold  of  the  earth  in  her  presence  is  a  little  sand,  and  silver  shall  be 
accounted  as  clay  before  her.  Above  health  and  comeliness  I  loved 
her;  and  I  chose  to  have  her  rather  than  light,  because  her  bright 
shining  is  never  laid  to  sleep. 

But  with  her  there  came  to  me  all  good  things  together,  and  in  her 
hands  innumerable  riches.  And  I  rejoiced  over  them  all  because 
Wisdom  leadeth  them ;  though  I  knew  not  that  she  was  the  mother 
of  them.  As  I  learned  without  guile,  I  impart  without  grudging;  I 
do  not  hide  her  riches.  For  she  is  unto  men  a  treasure  that  faileth 
not;  and  they  that  use  it  obtain  friendship  with  God,  commended 
to  him  by  the  gifts  which  they  through  discipline  present  to  him. 
But  to  me  may  God  give  to  speak  with  judgement,  and  to  conceive 
thoughts  worthy  of  what  hath  been  given  me.  Because  himself 
is  one  that  guideth  even  Wisdom,  and  that  correcteth  the  wise; 
for  in  his  hand  are  both  we  and  our  words,  all  understanding,  and 
all  acquaintance  with  divers  crafts.  For  himseh  gave  me  an  uner- 
ring knowledge  of  the  things  that  are:  to  know  the  constitution  of 
the  world,  and  the  operation  of  the  elements;  the  beginning  and  end 
and  middle  of  times;  the  alternations  of  the  solstices  and  the 
changes  of  seasons;  the  circuits  of  years  and  the  positions  of  stars; 
the  natures  of  living  creatures  and  the  ragings  of  wild  beasts;  the 
violences  of  winds  and  the  thoughts  of  men;  the  diversities  of 
plants  and  the  virtues  of  roots.  All  things  that  are  either  secret  or 
manifest  I  learned:  for  she  that  is  the  artificer  of  all  things  taught  me, 
even  Wisdom. 

For  there  is  in  her  a  spirit  quick  of  understanding,  holy,  alone  in 
kind,  manifold,  subtil,  freely  moving,  clear  in  utterance,  unpolluted, 
distinct,  unharmed,  loving  what  is  good,  keen,  unhindered,  benef- 
icent, loving  toward  man,  stedfast,  sure,  free  from  care,  all-power- 
ful, all-surveying,  and  penetrating  through  all  spirits  that  are  quick 
of  understanding,  pure,  most  subtil.  For  Wisdom  is  more  mobile 
than  any  motion;  yea,  she  pervade th  and  penetrateth  all  things  by 
reason  of  her  pureness.  For  she  is  a  breath  of  the  power  of  God,  and 
a  clear  effluence  of  the  glory  of  the  Almighty;  therefore  can  nothing 
defiled  find  entrance  into  her.  For  she  is  an  effulgence  from  ever- 
lasting light,  and  an  unspotted  mirror  of  the  working  of  God,  and 

441 


The  Books  of  Wisdom  g> 

an  image  of  his  goodness.  And  she,  being  one,  hath  power  to  do  all 
things;  and  remaining  in  herself,  reneweth  all  things;  and  from 
generation  to  generation,  passing  into  holy  souls,  she  maketh 
men  friends  of  God  and  prophets.  For  nothing  doth  God  love 
save  him  that  dwelleth  with  Wisdom.  For  she  is  fairer  than  the 
sun,  and  above  all  the  constellations  of  the  stars;  being  compared 
with  light  she  is  found  to  be  before  it:  for  to  the  light  of  day  succeed- 
eth  night,  but  against  Wisdom  evil  doth  not  prevail,  but  she  reach- 
eth  from  one  end  of  the  world  to  the  other  with  full  strength,  and 
ordereth  all  things  graciously. 

Her  I  loved  and  sought  out  from  my  youth,  and  I  sought  to  take 
her  for  my  bride,  and  I  became  enamoured  of  her  beauty.  She 
glorifieth  her  noble  birth,  in  that  it  is  given  her  to  live  with  God,  and 
the  Sovereign  Lord  of  all  loved  her.  For  she  is  initiated  into  the 
knowledge  of  God,  and  she  chooseth  out  for  him  his  works.  But 
if  riches  are  a  desired  possession  in  life,  what  is  richer  than  Wisdom, 
which  worketh  all  things?  And  if  understanding  worketh,  who 
more  than  Wisdom  is  an  artificer  of  the  things  that  are?  And  if  a 
man  loveth  righteousness,  the  fruits  of  Wisdom's  labour  are  virtues: 
for  she  teacheth  soberness  and  understanding,  righteousness  and 
courage;  and  there  is  nothing  in  life  for  men  more  profitable  than 
these.  And  if  a  man  longeth  even  for  much  experience,  she  knoweth 
the  things  of  old,  and  divineth  the  things  to  come;  she  understand- 
eth  subtilties  of  speeches  and  interpretations  of  dark  sayings;  she 
foreseeth  signs  and  wonders,  and  the  issues  of  seasons  and  times. 
I  determined  therefore  to  take  her  unto  me  to  live  with  me,  knowing 
that  she  is  one  who  would  give  me  good  thoughts  for  counsel,  and 
encourage  me  in  cares  and  grief.  Because  of  her  I  shall  have  glory 
among  multitudes,  and  honour  in  the  sight  of  elders  though  I  be 
young.  I  shall  be  found  of  a  quick  conceit  when  I  give  judgement, 
and  in  the  presence  of  princes  I  shall  be  admired.  When  I  am  silent, 
they  shall  wait  for  me;  and  when  I  open  my  lips,  they  shall  give  heed 
unto  me;  and  if  I  continue  speaking,  they  shall  lay  their  hand  upon 
their  mouth.  Because  of  her  I  shall  have  immortality,  and  leave 
behind  an  eternal  memory  to  them  that  come  after  me.  I  shall 
govern  peoples,  and  nations  shall  be  subjected  to  me.  Dread 
princes  shall  fear  me  when  they  hear  of  me;  among  my  people  I 
shall  shew  myself  a  good  ruler,  and  in  war  courageous.    When  I  am 

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<§-  Book  of  The  Wisdom  of  Solomon 

come  into  my  house,  I  shall  find  rest  with  her;  for  converse  with  her 
hath  no  bitterness,  and  to  live  with  her  hath  no  pain,  but  gladness 
and  joy. 

When  I  considered  these  things  in  myself,  and  took  thought  in  my 
heart  how  that  in  kinship  unto  Wisdom  is  immortality,  and  in  her 
friendship  is  good  delight,  and  in  the  labours  of  her  hands  is  wealth 
that  faileth  not,  and  in  assiduous  communing  with  her  is  under- 
standing, and  great  renown  in  having  fellowship  with  her  words,  I 
went  about  seeking  how  to  take  her  unto  myself.  Now  I  was  a 
child  of  parts,  and  a  good  soul  fell  to  my  lot;  nay  rather,  being  good, 
I  came  into  a  body  undefiled.  But  perceiving  that  I  could  not 
otherwise  possess  Wisdom  except  God  gave  her  me, — ^yea,  and  to 
know  by  whom  the  grace  is  given,  this  too  came  of  understanding, — 
I  pleaded  with  the  Lord  and  besought  him;  and  with  my  whole 
heart  I  said: 

O  God  of  the  fathers,  and  Lord  who  keepest  thy  mercy,  who 
madest  all  things  by  thy  word;  and  by  thy  wisdom  thou  formedst 
man,  that  he  should  have  dominion  over  the  creatures  that  were 
made  by  thee,  and  rule  the  world  in  holiness  and  righteousness, 
and  execute  judgement  in  uprightness  of  soul:  Give  me  Wisdom — 
her  that  sitteth  by  thee  on  thy  throne — and  reject  me  not  from 
among  thy  servants;  because  I  am  thy  bondman  and  the  son  of  thy 
handmaid,  a  man  weak  and  short-lived,  and  of  small  power  to 
understand  judgement  and  laws.  For  even  if  a  man  be  perfect 
among  the  sons  of  men,  yet  if  the  wisdom  that  cometh  from  thee 
be  not  with  him,  he  shall  be  held  in  no  account.  Thou  didst  choose 
me  before  my  brethren  to  be  king  of  thy  people,  and  to  do  judge- 
ment for  thy  sons  and  daughters.  Thou  gavest  command  to  build  a 
sanctuary  in  thy  holy  mountain,  and  an  altar  in  the  city  of  thy 
habitation:  a  copy  of  the  holy  tabernacle  which  thou  preparedst 
aforehand  from  the  beginning.  And  with  thee  is  Wisdom,  which 
knoweth  thy  works,  and  was  present  when  thou  wast  making  the 
world,  and  which  understandeth  what  is  pleasing  in  thine  eyes, 
and  what  is  right  according  to  thy  commandments.  Send  her  forth 
out  of  the  holy  heavens,  and  from  the  throne  of  thy  glory  bid  her 
come;  that  being  present  with  me  she  may  toil  with  me,  and  that  I 
may  learn  what  is  well-pleasing  before  thee.  For  she  knoweth  all 
things  and  hath  understanding  thereof;  and  in  my  doings  she  shall 

443 


The  Books  of  Wisdom  -g> 

guide  me  in  ways  of  soberness,  and  she  shall  guard  me  in  her  glory. 
And  so  shall  my  works  be  acceptable,  and  I  shall  judge  thy  people 
righteously,  and  I  shall  be  worthy  of  my  father's  throne.  For 
what  man  shall  know  the  counsel  of  God?  or  who  shall  conceive 
what  the  Lord  willeth?  For  the  thoughts  of  mortals  are  tunorous, 
and  our  devices  are  prone  to  fail.  For  a  corruptible  body  weigheth 
down  the  soul,  and  the  earthy  frame  lieth  heavy  on  a  mind  that  is 
full  of  cares.  And  hardly  do  we  divine  the  things  that  are  on  earth, 
and  the  things  that  are  close  at  hand  we  find  with  labour;  but  the 
things  that  are  in  the  heavens  who  ever  yet  traced  out?  And  who- 
ever gained  knowledge  of  thy  counsel,  except  thou  gavest  Wisdom, 
and  sentest  thy  holy  spirit  from  on  high?  And  it  was  thus  that 
the  ways  of  them  which  are  on  earth  were  corrected,  and  men  were 
taught  the  things  that  are  pleasing  unto  thee;  and  through  Wisdom 
were  they  saved. 


444 


THE  BOOK  OF  JOB 

The  Book  of  Job,  we  have  aheady  seen,  is  Wisdom  Dramatized. 
Instead  of  ideas  of  Hfe  being  formulated  in  abstract  principles 
they  are  here  raised  by  a  particular  case.  A  narrative  story  reveals 
a  certain  situation  of  affairs,  which  seems  to  challenge  fundamental 
conceptions  of  human  life.  Various  persons  meet  to  discuss  this 
situation.  The  discussion  is  so  treated  as  to  make  the  Book  of  Job 
one  of  the  world's  grandest  dramas.  In  literary  form,  then,  this 
book  is  a  dramatic  poem,  the  prologue  and  epilogue  of  which  take 
the  form  of  narrated  story. 

The  opening  story  here  follows.  One  word,  however,  of  prelimin- 
ary caution  may  be  given.  The  reader  must  never  forget  that  the 
most  essential  point  in  this  narrative  story — the  Council  in  Heaven 
— is  not  known  to  Job  and  the  other  speakers  in  the  drama.  Thus 
a  reader  following  the  book  as  it  stands  is  in  the  position  of  one  who 
watches  the  propounding  of  a  riddle  when  he  has  been  told  the 
answer  beforehand.  To  meet  this  the  reader  should  look  upon  the 
conclusion  of  this  opening  story  as  the  real  starting  point  of  the 
action.  What  has  appeared  as  to  the  Council  in  Heaven  he  must 
hold  mentally  in  reserve;  until,  when  the  epilogue  is  reached,  the 
significance  of  the  story  as  a  whole  can  be  seen. 

Story  Prologue 

There  was  a  man  in  the  land  of  Uz,  whose  name  was  Job;  and 
that  man  was  perfect  and  upright,  and  one  that  feared  God,  and 
eschewed  evil.  And  there  were  born  unto  him  seven  sons  and  three 
daughters.  His  substance  also  was  seven  thousand  sheep,  and 
three  thousand  camels,  and  five  hundred  yoke  of  oxen,  and  five 
hundred  she-asses,  and  a  very  great  household;  so  that  this  man  was 
the  greatest  of  all  the  children  of  the  east.  And  his  sons  went  and 
held  a  feast  in  the  house  of  each  one  upon  his  day;  and  they  sent 
and  called  for  their  three  sisters  to  eat  and  to  drink  with  them.  And 
it  was  so,  when  the  days  of  their  feasting  were  gone  about,  that  Job 
sent  and  sanctified  them,  and  rose  up  early  in  the  morning,  and 

445 


The  Books  of  Wisdom  -§» 

offered  burnt  offerings  according  to  the  number  of  them  all;  for  Job 
said,  It  may  be  that  my  sons  have  sinned,  and  renounced  God  in 
their  hearts.    Thus  did  Job  continually. 

Now  there  was  a  day  when  the  sons  of  God  came  to  present 
themselves  before  the  Lord,  and  the  Adversary  came  also  among 
them. 

And  the  Lord  said  unto  the  Adversary,  ^''Whence  comest  thou?" 

Then  the  Adversary  answered  the  Lord,  and  said,  "From  going 
to  and  fro  in  the  earth,  and  from  walking  up  and  down  in  it." 

And  the  Lord  said  unto  the  Adversary,  "Hast  thou  considered 
my  servant  Job?  for  there  is  none  like  him  in  the  earth,  a  perfect 
and  an  upright  man,  one  that  feareth  God,  and  escheweth  evil. " 

Then  the  Adversary  answered  the  Lord,  and  said,  "Doth  Job 
fear  God  for  nought?  Hast  not  thou  made  an  hedge  about  him, 
and  about  his  house,  and  about  all  that  he  hath,  on  every  side? 
thou  hast  blessed  the  work  of  his  hands,  and  his  substance  is  in- 
creased in  the  land.  But  put  forth  thine  hand  now,  and  touch 
all  that  he  hath,  and  he  will  renounce  thee  to  thy  face. " 

And  the  Lord  said  unto  the  Adversary,  "Behold,  all  that  he 
hath  is  in  thy  power;  only  upon  himself  put  not  forth  thine  hand. " 

So  the  Adversary  went  forth  from  the  presence  of  the  Lord. 
And  it  fell  on  a  day  when  his  sons  and  his  daughters  were  eating  and 
drinking  wine  in  their  eldest  brother's  house,  that  there  came  a 
messenger  unto  Job,  and  said: 

The  oxen  were  plowing, 
and  the  asses  feeding  beside  them; 
and  the  Sabeans  fell  upon  them, 
and  took  them  away; 
yea,  they  have  slain  the  servants  with  the  edge  of  the  sword; 
and  I  only  am  escaped  alone  to  tell  thee! 

While  he  was  yet  speaking,  there  came  also  another,  and  said: 

The  fire  of  God  is  fallen  from  heaven, 
and  hath  burned  up  the  sheep,  and  the  servants, 
and  consumed  them; 
and  I  only  am  escaped  alone  to  tell  thee! 
446 


<§- The  Book  of  Job 

While  he  was  yet  speaking,  there  came  also  another,  and  said: 

The  Chaldeans  made  three  bands, 
and  fell  upon  the  camels, 
and  have  taken  them  away, 
yea,  and  slain  the  servants  with  the  edge  of  the  sword; 
and  I  only  am  escaped  alone  to  tell  thee! 

While  he  was  yet  speaking,  there  came  also  another,  and  said: 

Thy  sons  and  thy  daughters 
were  eating  and  drinking  wine  in  their  eldest  brother's  house; 
and,  behold, 
there  came  a  great  wind  from  the  wilderness, 
and  smote  the  four  corners  of  the  house, 
and  it  fell  upon  the  young  men, 
and  they  are  dead; 
and  I  only  am  escaped  alone  to  tell  thee! 

Then  Job  arose,  and  rent  his  mantle,  and  shaved  his  head,  and 
fell  down  upon  the  ground,  and  worshipped;  and  he  said: 

Naked  came  I  out  of  my  mother's  womb. 
And  naked  shall  I  return  thither! 

The  Lord  gave,  and  the  Lord  hath  taken  away: 
Blessed  be  the  Name  of  the  Lord! 

In  all  this  Job  sinned  not,  nor  charged  God  with  foolishness. 

Again  there  was  a  day  when  the  sons  of  God  came  to  present 
themselves  before  the  Lord,  and  the  Adversary  came  also  among 
them  to  present  himself  before  the  Lord. 

And  the  Lord  said  unto  the  Adversary,  "From  whence  comest 
thou?" 

And  the  Adversary  answered  the  Lord,  and  said,  "From  going 
to  and  fro  in  the  earth,  and  from  walking  up  and  down  in  it." 

And  the  Lord  said  unto  the  Adversary,  "Hast  thou  considered 

447 


The  Books  of  Wisdom  ^ 

my  servant  Job?  for  there  is  none  like  him  in  the  earth,  a  perfect  and 
an  upright  man,  one  that  feareth  God,  and  escheweth  e\i\:  and  he 
still  holdeth  fast  his  integrity,  although  thou  movedst  me  against 
him,  to  destroy  him  without  cause/' 

And  the  Adversary"  answered  the  Lord,  and  said,  '*  Skin  for  skin, 
yea,  all  that  a  man  hath  \^ill  he  give  for  his  life.  But  put  forth 
thine  hand  now,  and  touch  his  bone  and  his  flesh,  and  he  will 
renounce  thee  to  thy  face. " 

And  the  Lord  said  unto  the  Adversar\',  ^'Behold,  he  is  in  tMne 
hand;  only  spare  his  life.'' 

So  the  Adversar}'  went  forth  from  the  presence  of  the  Lord, 
and  smote  Job  with  sore  boils  from  the  sole  of  his  foot  unto  his 
crown.  -\nd  he  took  him  a  potsherd  to  scrape  himself  -s^-ithal;  and 
he  sat  among  the  ashes. 

Then  said  his  \sife  unto  him,  ''Dost  thou  still  hold  fast  thine 
integrity?  renounce  God,  and  die. '' 

But  he  said  unto  her, ''  Thou  speakest  as  one  of  the  foohsh  women 
speaketh.  \Miat?  shall  we  receive  good  at  the  hand  of  God,  and 
shall  we  not  receive  e\il?*' 

In  all  this  did  not  Job  sin  with  his  lips. 

Now  when  Job's  three  friends  heard  of  all  this  e\'il  that  was  come 
upon  him,  they  came  ever\^  one  from  his  o\mi  place;  Ehphaz  the 
Temanite,  and  Bildad  the  Shuhite,  and  Zophar  the  Xaamathite: 
and  they  made  an  appointment  together  to  come  to  bemoan  him 
and  to  comfort  him.  And  when  they  lifted  up  their  eyes  afar  off, 
and  knew  him  not,  they  hfted  up  their  voice,  and  wept;  and  they 
rent  ever\"  one  his  mantle,  and  sprinkled  dust  upon  their  heads 
toward  heaven. 


We  pass  from  narrated  stor\'  to  lyric  drama,  for  the  mysterious 
situation  stands  fully  revealed.  Job,  deemed  the  most  perfect 
sen^ant  of  God  on  earth,  has  been  suddenly  \'isited  with  an  over- 
whelming combination  of  ever>"  kind  of  calamity.  WTiat  can  be  the 
moral  significance  of  all  this?  The  personages  of  the  drama  are 
assembled.  Job,  \-ictim  of  a  loathsome  disease,  is  sitting  in  the  place 
of  outcasts  on  the  ashes  mound  which  is  outside  any  oriental 

44S 


<§^  The  Book  of  Job 

village.  This  ashes  mound  is  the  stage.  Round  this  stage  have 
gathered  spectators  to  learn  wisdom  from  the  strange  sight;  this 
is  like  a  Greek  Chorus.  It  is  at  first  a  silent  chorus;  but  later  on  one 
of  its  members  will  ascend  the  ash  mound  and  enter  into  the  de- 
bate. For  scene  of  this  drama  we  have  the  open  air  scenery  of  the 
Land  of  Uz;  and  this  is  an  important  consideration,  for  in  the  end 
a  change  in  this  open  air  scene  \\'ill  bring  the  drama  to  its  denoue- 
ment. The  three  Friends  of  Job — aged  chieftains  like  himself — sit 
in  grief  before  him;  they  wait,  with  the  lofty  courtesy  of  the  east, 
for  the  chief  sufferer  to  speak  the  first  word.  At  last  Job  breaks  the 
oppressive  silence,  and  ''curses  the  day  of  his  birth. "  Bui  what  is 
called  a  ''curse"  is  only  an  elegy  on  a  ruined  life:  from  abject 
misery  Job's  thoughts  turn  to  the  dignity  and  silence  of  the  grave. 

For  now  should  I  have  Hen  do^sTi  and  been  quiet; 
I  should  have  slept;  then  had  I  been  at  rest. 

With  kings  and  counsellors  of  the  earth, 

Wliich  built  soHtar}'  piles  for  themselv^es; 

Or  with  princes  that  had  gold, 

\Mio  filled  their  houses  vdih  silver; 
Or  as  an  hidden  untimely  birth  I  had  not  been; 
As  infants  which  never  saw  hght. 

There  the  \^-icked  cease  from  troubling; 

And  there  the  weary  be  at  rest. 

There  the  prisoners  are  at  ease  together; 

They  hear  not  the  voice  of  the  taskmaster. 

The  small  and  great  are  there; 

And  the  ser\'ant  is  free  from  his  master. 

This  lament  of  Job  starts  the  movement  of  the  drama.  The 
three  Friends  are  shocked:  not  by  what  Job  has  said,  but  by  what 
he  has  failed  to  say.  All  this  talk  about  suffering,  and  not  a  word 
about  sin!  For  the  point  of  departure  in  the  philosophic  debate  is 
the  current  orthodox}^,  which  invariably  sees  in  human  suffering  a 
judgment  upon  sin. 

WTiat  follows  is  an  elaborate  Debate:  round  after  round  of 
speeches  expressed  in  language  of  lofty  rhetoric.  The  debate  is  also, 
by  quick  turns  and  fluctuations  of  passion,  a  powerful  dramatic 
movement.     The  three  Friends  of  Job  constitute  one  party  to 

449 


The  Books  of  Wisdom  § 

this  debate.  When  the  book  is  read  in  full  detail  we  are  tempted  to 
discriminate  the  separate  personalities  of  the  three  Friends,  but  so 
far  as  their  position  in  the  discussion  is  concerned  they  are  a  unit. 
Without  swerving  for  a  moment  they  insist  upon  their  thesis  that 
all  suffering  without  exception  is  judgment  upon  sin;  Job  must  be 
a  sinner,  simply  because  God's  providence  has  sent  suffering  upon 
him.  They  exhibit  tJie  usual  persistency  of  men  defending  a  tradi- 
tional view:  they  pour  out  profusely  facts  of  life  illustrating  their 
contention;  they  ignore  altogether  the  equally  profuse  instances 
in  which  their  view  is  contradicted;  and  they  more  than  hint  that 
any  variation  from  their  view  must  be  due  to  moral  obliquity.  The 
case  of  the  Friends  is  at  last  brought  to  a  climax  in  a  much  quoted 
passage,  which  here  follows.  Read  by  itself  it  is  a  beautiful  poem, 
picturing  how  there  are  mines  out  of  which  men  dig  gold  and  silver, 
but  out  of  no  mine  has  man  ever  dug  wisdom.  It  makes  a  perora- 
tion to  the  case  of  the  Friends,  because  it  brings  out  how  their 
priniciple  of  the  invariable  connection  of  suffering  with  sin  is  not 
advanced  because  it  meets  the  facts  of  Hfe,  but  because  such  a  view 
is  'wisdom' — is  part  of  the  fundamental  structure  of  the  universe. 

Sonnet  (of  the  Friends)  on  Wisdom 

Surely  there  is  a  m^ne  for  silver, 
And  a  place  for  gold  which  they  refine. 
Iron  is  taken  out  of  the  earth. 
And  brass  is  molten  out  of  the  stone. 
Man  setteth  an  end  to  darkness. 

And  searcheth  out  to  the  furthest  bound 

The  stones  of  thick  darkness  and  of  the  shadow  of  death. 
He  breaketh  open  a  shaft  away  from  where  men  sojourn; 
They  are  forgotten  of  the  foot  that  passeth  by; 
They  hang  afar  from  men,  they  swing  to  and  fro. 
As  for  the  earth,  out  of  it  cometh  bread; 
And  underneath  it  is  turned  up  as  it  were  by  fire. 
The  stones  thereof  are  the  place  of  sapphires, 
And  it  hath  dust  of  gold. 
That  path  no  bird  of  prey  knoweth, 
Neither  hath  the  falcon's  eye  seen  it: 

450 


<§- The  Book  of  Job 

The  proud  beasts  have  not  trodden  it, 

Nor  hath  the  fierce  Hon  passed  thereby. 

He  putteth  forth  his  hand  upon  the  flinty  rock; 

He  overturneth  the  mountains  by  the  roots. 

He  cutteth  out  passages  among  the  rocks; 

And  his  eye  seeth  every  precious  thing. 

He  bindeth  the  streams  that  they  trickle  not; 

And  the  thing  that  is  hid  bringeth  he  forth  to  Hght. 

But  where  shall  wisdom  be  found? 

And  where  is  the  place  of  understanding? 

Man  knoweth  not  the  price  thereof; 

Neither  is  it  found  in  the  land  of  the  living. 

The  deep  saith,  It  is  not  in  me: 

And  the  sea  saith,  It  is  not  with  me. 

It  cannot  be  gotten  for  gold, 

Neither  shall  silver  be  weighed  for  the  price  thereof. 

It  cannot  be  valued  with  the  gold  of  Ophir, 

With  the  precious  onyx,  or  the  sapphire. 

Gold  and  glass  cannot  equal  it, 

Neither  shall  the  exchange  thereof  be  jewels  of  fine  gold; 
No  mention  shall  be  made  of  coral  or  of  crystal: 

Yea,  the  price  of  wisdom  is  above  rubies; 
The  topaz  of  Ethiopia  shall  not  equal  it. 
Neither  shall  it  be  valued  with  pure  gold. 
Whence  then  cometh  wisdom? 
And  where  is  the  place  of  understanding? 
Seeing  it  is  hid  from,  the  eyes  of  all  living, 
And  kept  close  from  the  fowls  of  the  air. 
Destruction  and  Death  say. 
We  have  heard  a  rumour  thereof  with  our  ears. 
God  understandeth  the  way  thereof. 
And  he  knoweth  the  place  thereof. 

For  he  looketh  to  the  ends  of  the  earth, 
And  seeth  under  the  whole  heaven; 
To  make  a  weight  for  the  wind; 
Yea,  he  meteth  out  the  waters  by  measure. 

451 


The  Books  of  Wisdom  ^ 

When  he  made  a  decree  for  the  rain, 

And  a  way  for  the  lightning  of  the  thunder: 

Then  did  he  see  it  and  declare  it; 

He  established  it,  yea,  and  searched  it  out. 

And  unto  m^n  he  said, 
Behold,  the  fear  of  the  Lord,  that  is  wisdom: 
And  to  depart  from  evil  is  understanding. 

The  second  party  to  the  debate  is  Job.  Job  represents  no  theory 
of  life.  Very  probably  he  may  in  the  past  have  acquiesced  in  the 
current  view  of  suffering.  But  Job  has  the  open  mind,  which  can 
give  up  the  most  cherished  tradition  when  it  no  longer  fits  the 
facts.  This  openmindedness  of  Job,  in  conflict  with  the  stern 
immobility  of  the  Friends,  drives  him  to  and  fro  in  varied  currents 
of  thought.  The  most  important  of  his  trains  of  thinking  may  be 
here  summed  up.  (i)  The  traditional  '  patience  of  Job  '  is  undis- 
turbed by  the  most  cruel  accumulation  of  suffering;  but  patience 
changes  to  wild  impatience  at  the  false  interpretation  which  is  put 
upon  his  suffering.  (2)  Job,  of  course,  never  claims  to  be  sinless. 
His  point  is  that  he  knows  himself  innocent  of  such  sin  as  would 
be  commensurate  with  the  visitation  of  judgment  upon  him.  (3)  He 
never  loses  faith  in  God's  ultimate  vindication  of  this  innocence. 
Job's  trouble  is  that,  as  an  old  man,  he  may  never  live  to  see  this 
vindication.  Thus  his  thoughts  are  raised  to  what  may  be  beyond 
the  grave. 

Oh  that  my  words  were  now  written! 
Oh  that  they  were  inscribed  in  a  book! 
That  with  an  iron  pen  and  lead 
They  were  graven  in  the  rock  for  ever! 

For  I  know  that  my  vindicator  liveth, 

And  that  He  shall  stand  up  at  the  last  upon  the  earth; 

And  after  my  skin  hath  been  thus  destroyed, 

Yet  without  my  flesh  shall  I  see  God! 

Whom  I  shall  see  on  my  side, 

And  mine  eyes  shall  behold,  and  not  another. 

452 


^  The  Book  of  Job 

(4)  Job  never  wavers  in  his  loyaky  to  God,  though  he  addresses  to 
God  words  of  passionate  remonstrance — such  remonstrance  as 
friend  might  make  to  friend.  He  longs  to  come  into  the  presence  of 
God,  and  to  make  his  appeal  face  to  face.  (5)  Finally,  as  the 
Friends  had  made  insinuations  of  positive  sins  on  Job's  part,  he 
follows  the  oriental  custom  of  purging  himself  of  such  accusations 
by  a  ceremonial  Oath  of  Clearing. 

With  this  Oath  of  Clearing  "the  words  of  Job  are  ended." 
Discussion  as  between  Job  and  the  Three  Friends  is  closed.  But 
we  enter  upon  another  phase  of  the  poem  when,  from  the  silent 
chorus  of  spectators  around  the  ash  mound,  one  of  their  number 
ascends  the  mound  and  reinstates  the  debate.  This  is  Elihu,  a 
young  man  of  the  noble  family  of  Ram.  From  the  general  struc- 
ture of  the  Book  of  Job  we  must  receive  what  Elihu  speaks  as  one 
of  its  offered  solutions  for  the  problem  of  human  suffering.  But  we 
find  it  difficult  to  see  how  Elihu's  view  is  distinct,  except  for  a 
shade  of  difference,  from  the  view  of  the  three  Friends.  These  had 
insisted  that  suffering  was  judgment  upon  past  sin;  Elihu  prefers 
to  put  it  as  warning  against  future  sin.  The  real  interest  in  this 
section  of  the  poem  is  the  contrast  between  youth  and  age.  Elihu 
opens  with  the  nervousness  proper  (in  primitive  society)  to  a  youth 
intervening  in  a  discussion  of  his  elders.  He  had  said  that  days 
should  speak,  and  multitude  of  years  should  teach  wisdom;  but  he 
has  understanding  as  well  as  the  aged  men  before  him;  yea,  his 
spirit  feels  as  wine  which  hath  no  vent,  like  new  bottles  ready  to 
burst.  He  has  overcome  youthful  diffidence  only  through  youth's 
confidence  that  the  slight  modification  of  the  traditional  wisdom 
which  has  commended  itself  to  his  generation  is  all  that  is  wanted  to 
convince  Job.  The  contrast  is  kept  up.  When  Elihu  has  advanced 
his  theory,  he  pauses  for  Job  to  reply.  But  Job  deigns  no  answer, 
receiving  the  young  man's  new  light  in  silence.  Then  Elihu  turns 
to  the  three  Friends,  and  hopes  to  carry  them  and  men  of  mature 
understanding  in  his  protest  against  Job.  But  the  three  aged 
Friends  make  no  sign;  they  receive  their  youthful  champion  with 
chilling  silence.  Slighted  on  both  sides,  Elihu  is  driven  to  appeal 
to  heaven.  But  at  this  point  a  new  turn  is  given  to  the  dramatic 
movement. 

Apparently,  what  Elihu  sets  out  to  say  in  his  appeal  to  heaven 

453 


The  Books  of  Wisdom  -g> 

is  that  the  God  of  the  mighty  heaven  over  his  head  is  not  a  God  to 
be  benefited  by  Job's  righteousness,  or  injured  by  Job's  iniquity, 
not  a  God  to  be  turned  from  general  principles  of  providence  by  the 
special  case  of  Job.  But  the  moment  he  lifts  his  eyes  to  the  sky, 
this  sky  is  seen  undergoing  signs  of  change.  The  landscape  which 
constitutes  the  scene  of  our  drama  is  passing  into  a  landscape  of 
wild  storm..  Elihu's  speech  brings  out  for  us  the  changing  heavens, 
as  his  words  picture,  successively,  the  spreading  of  the  clouds,  the 
little  drops  of  water,  faint  sound  of  distant  thunder;  then  the 
thundering  with  the  voice  of  excellency,  the  lightning  that  lightens 
to  the  end  of  the  world,  the  beasts  hurrying  to  their  dens,  the 
thick  cloud  descending  upon  the  speakers  until  '^we  cannot  order 
our  speech  by  reason  of  the  darkness."  The  storm  has  becorr^e  a 
whirlwind,  with  overpowering  brightness  and  unendurable  roar. 
At  last  the  whirlwind  becomes  articulate  as  the  Voice  of  God. 
The  Divine  Intervention  is  the  climax  of  the  poem:  like  thunder- 
claps come  the  sharp  interrogatories  out  of  the  darkness.  But  care  is 
needed  to  see  what  is  the  exact  significance  of  this  Divine  Interven- 
tion. We  might  have  expected  that  when  Omniscience  deigns  to 
mingle  in  human  debate  the  point  at  issue  would  be  settled  once 
for  all.  But  this  is  not  what  we  find  in  this  case.  At  the  end  of  the 
poem  human  suffering  remains  a  mystery;  but  the  speech  out  of  the 
whirlwind  has  lifted  the  discussion  to  a  higher  plane.  Some  have 
misinterpreted  this  Divine  Intervention  by  fastening  upon  certain 
expressions  in  the  speech  of  God  which  imply  the  impossibility  for 
man  to  fathom  the  ways  of  providence.  Such  expressions  there  are; 
but  these  cannot  constitute  the  significance  of  the  Divine  Interven- 
tion, for  the  idea  of  providence  as  inscrutable  is  common  to  all  the 
speakers  in  this  poem.  Moreover,  the  Friends  had  rebuked  Job 
for  questioning  the  ways  of  God,  and  Job  had  insisted  on  this 
questioning;  yet  in  the  epilogue  God  takes  sides  with  Job.  We  can 
interpret  the  Divine  Intervention  only  by  studying  as  a  whole  the 
speech  out  of  the  whirlwind;  and  when  we  do  so  we  have  a  surprise. 
The  speech  takes  us  away  from  the  immediate  problem,  and 
plunges  us  into  a  picture  of  external  nature,  a  picture  reminding  us 
of  the  treatment  of  the  external  world  in  the  Wisdom  hymns. 
The  essential  parts  of  the  speech  are  here  given ;  but  it  may  be  well 
to  sum  up  beforehand  the  unexpected  thought.     The  God  thus 

454 


^  The  Book  of  Job 

pictured  by  Himself  is,  not  the  God  of  Judgment,  but  the  Soul  of 
external  Nature;  an  infinite  Sympathy  revealed  in  the  joyous 
spontaneities  of  nature.  Omniscience,  omnipotence,  omnipresence 
are  of  course  implied;  but  what  is  made  prominent  is  an  all-perva- 
sive sympathy,  embracing  the  vastnesses  that  strain  the  imagina- 
tion, but  penetrating  also  to  the  smallest  things  and  things  most 
remote  from  human  interest.  Though  the  Creator  of  the  world,  he 
is  not  here  a  creator  by  fiat,  but  an  earth-builder,  rejoicing  in  his 
task  to  secure  its  foundations  and  determine  its  measures,  while  the 
comer-stone  is  laid  with  the  morning  stars  singing  together  and  all 
the  sons  of  God  shouting  for  joy.  There  is  power  in  his  shutting  up 
Ocean  with  bars  it  may  not  pass:  there  is  another  conception  in  his 
watching  for  it  as  it  issues  from  the  womb,  making  a  garment  for 
it  of  cloud,  and  swaddling  bands  of  thick  darkness.  There  is  power 
in  the  dayspring  taking  hold  of  the  ends  of  the  earth  and  shaking 
the  wicked  out  of  their  darkness:  there  is  the  artist's  joy  also  in 
viewing  the  earth  under  this  dawning  light  change  as  clay  under  a 
seal,  while  the  dulled  landscape  suddenly  stands  forth  as  a  pat- 
terned garment.  What  to  man  are  the  mysteries  of  the  stars,  of  the 
ocean  depths,  of  darkness,  of  light,  of  death  itself,  of  the  sources  of 
the  snow  and  hail,  these  make  the  common  round  of  this  Nature 
Power:  who  walks  through  the  heavens  binding  the  clusters  of  the 
Pleiades,  loosing  the  bands  of  Orion,  leading  the  signs  of  the  Zodiac 
in  their  season,  guiding  the  Bear  with  her  train;  he  enters  the  springs 
of  the  sea,  or  walks  in  the  fathomless  recesses  of  the  deep;  now  visits 
the  gates  of  death,  now  takes  the  way  to  the  dwelling  of  light,  ar- 
ranges by  what  angle  the  lightning  shall  fork,  keeps  treasuries  of 
hail  and  snow  against  the  day  of  battle.  We  have  here,  not  the 
flood  and  tempest  overwhelming  the  nations,  but  the  rain  with 
glorious  redundancy  rejoicing  to  rain  on  the  wilderness  where  no 
man  is,  satisfying  the  waste  and  lonely  land  with  his  gift  of  the 
tender  springing  grass;  or  he  watches  the  sport  of  the  dust  running 
into  a  mass,  and  the  clods  having  their  time  of  embracing  as  he 
pours  out  for  them  the  bottles  of  heaven.  Man  has  his  ox,  that  eats 
out  of  his  crib,  and  harrows  after  him  the  valleys:  but  here  is  sym- 
pathy with  the  passionate  liberty  of  the  wild  ass  which  scorns  the 
noisy  city  and  the  driver's  shout,  finding  a  palace  of  freedom  in  the 
salt  wilderness  and  a  pasture  meadow  in  the  rocky  tableland.    Here 

455 


The  Books  of  Wisdom  •§> 

is  sympathy  with  the  hawk  soaring  southwards,  with  the  eagle  in 
her  spy-house  of  inaccessible  crags,  with  the  Honess  crouching  for 
the  spring,  with  the  food- winning  anxieties  of  the  raven,  with  all  the 
family  cares  of  the  desert  goat — the  numbering  of  the  months,  the 
bowing  in  travail,  the  moment  of  casting  out  her  sorrows,  the 
young  ones  growing  in  good  liking,  their  going  forth  at  last  to  return 
to  the  parent  no  more.  The  stupid  ostrich,  with  not  enough  of 
nature's  first  instinct  to  guard  her  eggs  against  the  chance  footfall, 
even  she  has  her  time,  when  she  lif teth  up  herself  on  high  and  puts 
to  scorn  the  horse  and  his  rider.  This  war  horse  is  also  pictured, 
with  the  quivering  mane,  who  has  his  joy  in  the  terrors  of  mankind, 
swallowing  the  ground  in  the  fierceness  of  his  spirit  as  the  trumpet 
and  shouting  tell  of  battle  at  hand! 

God  Speaking  Out  of  the  Whirlwind 

Where  wast  thou  when  I  laid  the  foundations  of  the  earth? 

Declare,  if  thou  hast  understanding 

Who  determined  the  measures  thereof,  if  thou  knowest? 
Or  who  stretched  the  line  upon  it? 
Whereupon  were  the  foundations  thereof  fastened? 
Or  who  laid  the  corner  stone  thereof; 

When  the  morning  stars  sang  together, 

And  all  the  sons  of  God  shouted  for  joy? 
Or  who  shut  up  the  sea  with  doors. 
When  it  brake  forth,  and  issued  out  of  the  womb; 

When  I  made  the  cloud  the  garment  thereof, 

And  thick  darkness  a  swaddling  band  for  it, 

And  prescribed  for  it  my  decree, 

And  set  bars  and  doors. 

And  said,  "Hitherto  shalt  thou  come,  but  no  further; 

And  here  shall  thy  proud  waves  be  stayed?" 
Hast  thou  commanded  the  morning  since  thy  days  began, 
And  caused  the  dayspring  to  know  its  place; 

That  it  might  take  hold  of  the  ends  of  the  earth, 

And  the  wicked  be  shaken  out  of  it? 

It  is  changed  as  clay  under  the  seal; 

And  all  things  stand  forth  as  a  garment: 
456 


<§- The  Book  of  Job 

And  from  the  wicked  their  Kght  is  withholden, 

And  the  high  arm  is  broken. 
Hast  thou  entered  into  the  springs  of  the  sea? 
Or  hast  thou  walked  in  the  recesses  of  the  deep? 
Have  the  gates  of  death  been  revealed  unto  thee? 
Or  hast  thou  seen  the  gates  of  the  shadow  of  death? 
Hast  thou  comprehended  the  breadth  of  the  earth? 

Declare,  if  thou  knowest  it  all 

Where  is  the  way  to  the  dwelling  of  light, 

And  as  for  darkness,  where  is  the  place  thereof; 

That  thou  shouldest  take  it  to  the  bound  thereof, 

And  that  thou  shouldest  discern  the  paths  to  the  house  thereof? 

Doubtless,  thou  knowest,  for  thou  wast  then  born. 

And  the  number  of  thy  days  is  great! 

Hast  thou  entered  the  treasuries  of  the  snow, 
Or  hast  thou  seen  the  treasuries  of  the  hail, 

Which  I  have  reserved  against  the  time  of  trouble, 

Against  the  day  of  battle  and  war? 
By  what  way  is  the  light  parted. 
Or  the  east  wind  scattered  upon  the  earth? 
Who  hath  cleft  a  channel  for  the  waterflood, 
Or  a  way  for  the  lightning  of  the  thunder; 

To  cause  it  to  rain  on  a  land  where  no  man  is; 

On  the  wilderness,  wherein  there  is  no  man; 

To  satisfy  the  waste  and  desolate  ground; 

And  to  cause  the  tender  grass  to  spring  forth? 
Hath  the  rain  a  father? 
Or  who  hath  begotten  the  drops  of  dew? 
Out  of  whose  womb  came  the  ice? 
And  the  hoary  frost  of  heaven,  who  hath  gendered  it? 

The  waters  are  hidden  as  with  stone, 

And  the  face  of  the  deep  is  frozen. 
Canst  thou  bind  the  cluster  of  the  Pleiades, 
Or  loose  the  bands  of  Orion? 

Canst  thou  lead  forth  the  signs  of  the  Zodiac  in  their  season? 
Or  canst  thou  guide  the  Bear  with  her  train? 
Knowest  thou  the  ordinances  of  the  heavens? 
Canst  thou  establish  the  dominion  thereof  in  the  earth? 

457 


The  Books  of  Wisdom  -g> 

Canst  thou  lift  up  thy  voice  to  the  clouds, 

That  abundance  of  waters  may  cover  thee? 

Canst  thou  send  forth  lightnings,  that  they  may  go, 

And  say  unto  thee,  Here  we  are? 

Who  hath  put  wisdom  in  the  inward  parts? 

Or  who  hath  given  understanding  to  the  mind? 

Who  can  number  the  clouds  by  wisdom? 

Or  who  can  pour  out  the  bottles  of  heaven. 

When  the  dust  runneth  into  a  mass, 

And  the  clods  cleave  fast  together? 
Wilt  thou  hunt  the  prey  for  the  lioness? 
Or  satisfy  the  appetite  of  the  young  lions, 

When  they  couch  in  their  dens, 

And  abide  in  the  covert  to  lie  in  wait? 
Who  provideth  for  the  raven  his  food. 

When  his  young  ones  cry  unto  God, 

And  wander  for  lack  of  meat? 
Knowest  thou  the  time  when  the  wild  goats  of  the  rock  bring 

forth? 
Or  canst  thou  mark  when  the  hinds  do  calve? 
Canst  thou  number  the  months  that  they  fulfil? 
Or  knowest  thou  the  time  when  they  bring  forth? 

They  bow  themselves,  they  bring  forth  their  young, 

They  cast  out  their  sorrows. 

Their  young  ones  are  in  good  liking, 

They  grow  up  in  the  open  field; 

They  go  forth,  and  return  not  again. 
Who  hath  sent  out  the  wild  ass  free? 
Or  who  hath  loosed  the  bands  of  the  wild  ass? 

Whose  house  I  have  made  the  wilderness, 

And  the  salt  land  his  dwelHng  place; 

He  scorneth  the  tumult  of  the  city, 

Neither  heareth  he  the  shoutings  of  the  driver. 

The  range  of  the  mountains  is  his  pasture, 

And  he  searcheth  after  every  green  thing. 
Will  the  wild-ox  be  content  to  serve  thee? 
Or  will  he  abide  by  thy  crib? 

Canst  thou  bind  the  wild-ox  with  his  band  in  the  furrow? 

458 


^The  Book  of  Job 

Or  will  he  harrow  the  valleys  after  thee? 

Wilt  thou  trust  him,  because  his  strength  is  great? 

Or  wilt  thou  leave  to  him  thy  labour? 

Wilt  thou  confide  in  him,  that  he  will  bring  home  thy  seed. 

And  gather  the  corn  of  thy  threshing-floor? 

The  wing  of  the  ostrich  rejoiceth; 

But  are  her  pinions  and  feathers  kindly? 

For  she  leaveth  her  eggs  on  the  earth, 

And  warmeth  them  in  the  dust, 

And  forgetteth  that  the  foot  may  crush  them. 

Or  that  the  wild  beast  may  trample  them. 

She  is  hardened  against  her  young  ones,  as  if  they  were  not 
hers: 

Though  her  labour  be  in  vain,  she  is  without  fear; 

Because  God  hath  deprived  her  of  wisdom, 

Neither  hath  he  imparted  to  her  understanding. 

What  time  she  lifteth  up  herself  on  high, 

She  scorneth  the  horse  and  his  rider. 
Hast  thou  given  the  horse  his  might? 
Hast  thou  clothed  his  neck  with  the  quivering  mane? 
Hast  thou  made  him  to  leap  as  a  locust? 

The  glory  of  his  snorting  is  terrible. 

He  paweth  in  the  valley,  and  rejoiceth  in  his  strength: 

He  goeth  out  to  meet  the  armed  men. 

He  mocketh  at  fear  and  is  not  dismayed; 

Neither  turneth  he  back  from  the  sword. 

The  quiver  rattleth  against  him, 

The  flashing  spear  and  the  javelin. 

He  swalloweth  the  ground  with  fierceness  and  rage; 

Neither  standeth  he  still  at  the  voice  of  the  trumpet. 

As  oft  as  the  trumpet  soundeth  he  saith,  Aha! 

And  he  smelleth  the  battle  afar  off. 

The  thunder  of  the  captains,  and  the  shouting. 
Doth  the  hawk  soar  by  thy  wisdoni, 
And  stretch  her  wings  toward  the  south? 
Doth  the  eagle  mount  up  at  thy  command, 
And  make  her  nest  on  high? 

She  dwelleth  on  the  rock,  and  hath  her  lodging  there, 
459 


The  Books  of  Wisdom  ^ 

Upon  the  crag  of  the  rock  and  the  strong  hold. 

From  thence  she  spieth  out  the  prey; 

Her  eyes  behold  it  afar  off. 

Her  young  ones  also  suck  up  blood: 

And  where  the  slain  are,  there  is  she. 

The  poetry  of  all  this  is  sublime:  but  what  is  its  bearing  upon 
the  subject  of  debate?  The  link  of  thought  appears  to  be  this. 
Alike  Job  and  the  Friends  have  confined  their  attention  to  the 
mystery  of  human  suffering,  the  mystery  of  Evil.  The  thought 
that  comes  to  us  out  of  the  whirlwind  is  that  the  Good,  the  Great, 
the  Sublime,  in  the  universe  is  just  as  mysterious  as  the  mystery  of 
Evil.  The  mystery  of  human  suffering  is  not  solved;  but  mystery 
ceases  to  be  a  burden,  when  it  thus  appears  that  the  Mystery  of 
Good  is  as  great  as  the  Mystery  of  Evil. 

At  the  close  of  this  speech  out  of  the  storm  Job  is  heard  making 
submission. 

I  had  heard  of  thee  by  the  hearing  of  the  ear; 
But  now  mine  eye  seeth  thee: 
Wherefore  I  abhor  myself,  and  repent 
In  dust  and  ashes. 

It  may  be  asked.  Of  what  sin  is  Job  here  repenting?  Job,  conscious 
of  innocence  from  any  sin  that  would  be  commensurate  with  the 
judgment  visited  on  him,  has  passionately  longed  to  come  into  the 
presence  of  his  Judge.  Miraculously,  this  longing  has  now  been 
satisfied.  But  in  the  immediate  presence  of  God  innocence  feels 
itself  guilty,  and  repents  in  dust  and  ashes. 

Here  drama  stops,  and  we  return  to  narrative  story  for  the 
Epilogue. 

STORY  EPILOGUE 

And  it  was  so,  that  after  the  Lord  had  spoken  these  words  unto 
Job,  the  Lord  said  to  Eliphaz  the  Temanite,  ''My  wrath  is  kindled 
against  thee,  and  against  thy  two  friends:  for  ye  have  not  spoken 
of  me  the  thing  that  is  right,  as  my  servant  Job  hath.  Now  there- 
fore, take  unto  you  seven  bullocks  and  seven  rams,  and  go  to  my 

460 


<g-TheBookof  Job 

servant  Job,  and  offer  up  for  yourselves  a  burnt  offering;  and  my 
servant  Job  shall  pray  for  you;  for  him  will  I  accept,  that  I  deal  not 
with  you  after  your  folly;  for  ye  have  not  spoken  of  me  the  thing 
that  is  right,  as  my  servant  Job  hath. " 

So  EHphaz  the  Temanite  and  Bildad  the  Shuhite  and  Zophar  the 
Naamathite  went,  and  did  according  as  the  Lord  commanded  them: 
and  the  Lord  accepted  Job. 

And  the  Lord  turned  the  captivity  of  Job,  when  he  prayed  for 
his  friends:  and  the  Lord  gave  Job  twice  as  much  as  he  had  before. 
Then  came  there  unto  him  all  his  brethren,  and  all  his  sisters,  and 
all  they  that  had  been  of  his  acquaintance  before,  and  did  eat  bread 
with  him  in  his  house:  and  they  bemoaned  him,  and  comforted  him 
concerning  all  the  evil  that  the  Lord  had  brought  upon  him :  every 
man  also  gave  him  a  piece  of  money,  and  every  one  a  ring  of  gold. 

So  the  Lord  blessed  the  latter  end  of  Job  more  than  his  beginning: 
and  he  had  fourteen  thousand  sheep,  and  six  thousand  camels,  and  a 
thousand  yoke  of  oxen,  and  a  thousand  she-asses.  He  had  also 
seven  sons  and  three  daughters.  And  in  all  the  land  were  no  women 
found  so  fair  as  the  daughters  of  Job:  and  their  father  gave  them 
inheritance  among  their  brethren. 

'  And  after  this  Job  lived  an  hundred  and  forty  years,  and  saw  his 
sons,  and  his  sons'  sons,  even  four  generations.  So  Job  died,  being 
old  and  full  of  days. 

The  opening  words  of  this  Epilogue  show  us  God  justifying  Job 
as  against  the  Friends,  thus  bringing  out  one  more  aspect  to  the 
problem  of  human  suffering;  a  solution  in  so  far  that  it  puts  the 
true  attitude  to  suffering  while  it  is  yet  a  mystery.  The  strong 
faith  of  Job,  which  had  dared  to  appeal  from  a  visible  judgment  of 
God  to  the  eternal  justice  behind  it,  is  more  acceptable  than  the 
servile  adoration  of  the  Friends  who  would  ignore  facts  for  the 
glory  of  God.  Passionate  groping  after  truth,  however  involved 
in  ignorance,  is  a  higher  thing  than  passive  orthodoxy. 

Then  the  Epilogue  describes  the  deliverance  of  Job  from  his 
trouble,  and  the  restoration  of  his  former  prosperity.  The  narra- 
tive story  is  thus  complete;  viewed  as  a  whole  it  suggests  the  most 
important  of  the  solutions  offered  in  the  Book  of  Job  to  the  problem 
of  human  suffering.    What  the  Council  in  Heaven  has  put  before  us 

461 


The  Books  of  Wisdom  -g> 

is  the  picture  of  suffering  sent,  in  the  counsels  of  providence,  upon 
a  man,  not  because  of  sin,  but  because  of  his  righteousness.  Suffer- 
ing thus  appears  as  a  test  of  saintship;  the  test  made  the  more 
severe  as  the  saintship  is  stronger  to  endure  it.  If  this  idea  of 
making  experiments  on  character  seems  harsh,  it  must  be  remem- 
bered that  it  is  no  more  than  is  impHed  in  calHng  this  Hfe  a  state  of 
probation.  One  use  of  trouble  is  to  develop  character:  with  the 
preciousness  of  character  no  material  prosperity  can  compare. 
But  it  is  involved  in  this  train  of  thought  that,  when  the  experi- 
ment has  done  its  work,  the  original  prosperity  must  be  restored. 


462 


NOTES 

The  reader  will  observe  that  the  Notes  which  follow  are  of  two 
kinds:  (/)  Notes  to  Particular  Passages  or  Books  of  Scripture,  cited 
by  pages  ;  and  (2)  General  Notes  {commencing  page  ^og)  on  points 
common  to  many  books. 


463 


NOTES  TO  PARTICULAR  PASSAGES  OR  BOOKS 
Notes  to  the  Historic  Outline 

Page  9.  Book  of  Genesis. — This  first  book  of  the  Bible  must  be  thought 
of  as  in  two  parts.  The  Historic  Outline  really  begins  with  the  Call  of  Abraham; 
what  precedes  this  is  the  Preface  to  the  Old  Testament  as  a  whole.  It  con- 
templates the  world  before  the  appearance  in  it  of  the  Chosen  Nation. 

Page  9.  The  World  before  the  Call  of  Abraham. — This  prefatory  mat- 
ter differs  from  what  follows  in  regard  to  two  important  points. 

As  to  Covenants.  This  is  the  key  word  to  the  Bible,  which  is  concerned  with 
covenants  between  God  and  man:  covenant  with  a  Nation  (the  Old  Testament) 
and  with  a  spiritual  People  (New  Testament).  But  it  gives  recognition  to 
covenantal  relations  between  God  and  men  outside  the  chosen  people.  In  this 
Preface  we  have  covenants  between  God  and  all  mankind  as  represented  in 
common  ancestors;  at  first  Adam,  and  after  the  Flood,  Noah. 

As  to  the  Prefatory  Stories.  It  is  a  clear  principle  of  the  Bible  to  use  Story 
for  the  emphatic  points  of  History.  From  the  Call  of  Abraham  onwards  these 
Bible  stories  are  to  be  understood  as  records  of  events.  But  ancient  literature 
is  distinguished  by  its  use  of  Symbolic  Stories,  in  which  the  form  of  story  is 
thrown  over  philosophic  reflections.  There  has  always  been  a  great  difference  of 
opinion  among  Bible  readers  as  to  whether  these  stories  in  the  Preface  to  the 
O.  T.  are  to  be  understood  as  records  or  symbolic  stories.  Without  deciding  this 
disputed  question  it  may  be  well  to  explain  what  is  meant  by  calling  these 
symbolic.  The  Historic  Outhne,  which  is  the  framework  binding  together  the 
elements  of  the  O.  T.,  commences  with  the  Call  of  Abraham.  The  Preface  may 
be  interpreted  as  reflections  on  what  the  world  was  before  the  appearance  of 
Abraham. — i.  There  is  first  the  Creation  of  the  World.  This  does  not  read  like  a 
mere  record:  it  is  a  celebration  [see  note  below]  of  the  harmony  of  the  universe 
with  God  as  its  Creator. — 2.  From  the  Bible  point  of  view  the  next  stage  would 
be  the  appearance  of  evil  in  this  good  universe.  The  Story  of  the  Temptation 
suggests  symbolism  especially  at  two  points:  (a)  the  mention  of  a  serpent 
speaking  (without  anything  to  call  attention  to  the  miraculous  nature  of  such 
an  incident);  (b)  the  designation  of  a  tree  as  "the  tree  of  the  knowledge  of  good 
and  evil." — 3.  Sin  so  far  is  a  principle;  it  solidifies  into  crime  in  the  Story  of 
Cain  and  Abel:  a  typical  picture  of  family  jealousy  becoming  in  a  moment  of 
passion  a  criminal  act  which  cannot  be  recalled. — 4.  The  Flood.  The  traditions 
of  all  nations  include  the  sweeping  away  of  an  early  generation  by  water;  the 
Biblical  story  is  eminently  reasonable  in  the  way  it  lays  stress  on  the  contrast  of 
corrupt  and  righteous,  the  preservation  of  all  types  of  life,  the  renewal  of  God's 
covenant  with  Noah,  as  new  ancestor  of  mankind.  This  Story  of  the  Flood 
almost  announces  itself  as  a  symbolic  story  by  attaching  to  God's  covenant 

464 


<§-  Genesis 

with  Noah  the  perpetual  symbol  of  the  rainbow. — 5.  There  still  remains  another 
preliminary  stage:  there  must  be  nations  in  the  world  before  there  can  be  a 
chosen  nation.  The  symboHsm  of  Babel  is  just  suited  to  emphasize  diversity  of 
language  as  the  main  factor  underlying  differences  of  nations.  With  this  the 
Preface  terminates,  and  the  Call  of  Abraham  follows  immediately. 

Page  9.  The  Creation  of  the  World.— This  Story  of  the  Creation  reads 
like  a  chant,  with  refrains  repeated,  one  at  the  beginning  and  one  at  the  end  of 
each  'day';  thus: 

I A  nd  God  said —  I A  nd  God  said — 

[      [Creation  of  Light]  1      [Creation  of  Lights] 

And  there  was  evening  and  there  was  And  there  was  evening  and  there   was 

morning,  one  day  morning,  a  fourth  day 

[  A  nd  God  said —  [  A  nd  God  said — 

j      [Creation     of     the     Firmament  j      [Creation  of  Life  in  the  Firmament 

[     dividing  waters  from  waters]  [     and  in  the  waters] 
And  there  was  evening  and  there  was        And  there  was  evening  and  there  was 
morning,  a  second  day  morning,  a  fifth  day 

[  A  nd  God  sa  id —  [  A  nd  God  said — 

-j      [Creation  of  Land]  \      [Creation  of  Life  on  Land] 

[And  God  said —  [And  God  said — 

[Creation  of  Vegetation,  Climax             [Creation     of     Man,    Climax     of 

of  inanimate  Nature]  animate  Nature] 
And  there  was  evening  and  there  was        And  there  was  evening  and  there  was 

morning,  a  third  day  morning,  the  sixth  day 

A  glance  at  the  above  scheme  shows  how  the  Creation  thus  described  falls 
into  two  similar  parts,  the  first  day  corresponding  with  the  fourth,  the  second 
with  the  fifth,  the  third  with  the  sixth.  The  impression  left  upon  our  minds  is 
(i)  that  the  whole  universe  is  one  harmonious  plan,  (2)  that  each  portion  of  this 
universe  is  God's  own  work,  (3)  that  an  evolution  runs  through  the  whole, 
from  the  single  creation  of  light  to  a  climax  in  man,  the  image  of  the  Creator. — 
The  closing  paragraph,  with  its  six  days  of  work  and  one  of  rest,  brings  out  the 
great  law  of  life  which  we  call  the  week. — A  firmament  .  .  .  let  it  divide  the 
the  waters  from  the  waters.  The  word  firmament  means  barrier:  the  rain  clouds 
[waters  above  the  firmament]  float  upon  the  expanse  of  air,  the  seas  and  rivers 
[waters  tiftder  the  firmament]  are  below  it. 

Page  12.  Story  of  Babel. — They  found  a  plain  in  the  land  of  Shinar:  this 
was  the  old  Jewish  word  for  what  the  moderns  would  call  Mesopotamia. — 
And  the  Lord  came  down  to  see  the  city  .  .  .  and  the  Lord  said,  Behold,  they  are 
one  people,  etc.  This  is  an  example  of  a  type  of  phraseology  which  is  found  in 
various  parts  of  the  Bible,  the  misreading  of  which  has  been  the  cause  of  grave 
errors  of  interpretation.  The  constant  thought  of  the  Bible  is  that  a  personal 
God  is  the  sole  ruler  of  the  universe,  as  against  the  conception  of  other  literatures 
which,  besides  personal  deities,  recognized  impersonal  forces  like  Destiny, 
Fate,  Chance.    It  follows  that  anything  appearing  in  the  constitution  of  the 

465 


Notes  to  Particular  Books  -g> 

world  can  be  referred  to  God  as  its  sole  origin,  occurring  by  his  action  or  his 
permission.  Similar  phraseology  is  seen  where  it  is  said  that  God  ''hardened 
Pharaoh's  heart";  or  where,  in  the  Call  of  the  Prophet  Isaiah  (above,  page  i8i), 
God  says  to  him,  "Make  the  heart  of  this  people  fat,  and  close  their  eyes,  etc." 
Modern  speech  would  express  this  by  saying  how  it  is  a  "law"  of  psychology 
that  resistance  to  spiritual  appeals  hardens  the  heart.  Whatever  is  a  "law"  in 
the  constitution  of  God's  universe  the  Bible  refers  to  as  the  action  of  God.  The 
misinterpretation  lies  in  treating  as  if  it  were  a  direct  act  of  God  something 
which  merely  follows  from  the  freedom  of  the  will  which  God  has  made  part  of 
the  constitution  of  his  world.  The  present  case  is  an  extreme  example:  the 
gradual  divergences  in  the  language  of  mankind,  inherent  in  the  constitution  of 
man,  are  symbolically  presented  as  brought  about  by  God. — Therefore  the  name 
of  it  was  called  ' Babel,'  because  the  Lord  did  there  ^confound.'  The  O.  T.  is  full  of 
this  etymological  play  upon  words;  in  the  present  work  quotation  marks  are 
used  to  indicate  the  exact  point.  ['Babel'  .  .  .  'confound']. — This  Story  of 
Babel  has  in  the  New  Testament  its  counterpart  in  the  Incident  of  Pentecost: 
the  varied  nations  are  to  be  drawn  together  again,  not  to  uniformity  of  language, 
but  to  a  spiritual  unity  transcending  Unguistic  and  national  differences.  [N.  T. 
Volume,  page  250.] 

Page  13.  The  Patriarchs. — As  long  as  the  descendants  of  Abraham  are  an 
aggregation  of  families  the  constitution  of  the  Chosen  People  is  'patriarchal.' 
This  implies  two  things:  (a)  the  single  family  under  headship  of  a  father  repre- 
sents local  government;  (b)  beyond  this  there  is  an  advance  to  what  in  the  end 
will  be  national  government  by  the  recognition  of  Abraham,  or  his  oldest 
representative,  as  exercising  a  vague  authority  over  all  other  families. 

Page  13.  Wooing  of  Rebekah. — Two  points  should  be  considered  in  refer- 
ence to  each  Bible  story:  (i)  its  position  in  the  Historic  Outline;  (2)  how  it  is  a 
reflection  of  manners  and  life.  The  second  is  very  obvious  in  the  Wooing  of  Re- 
bekah. The  connection  of  this  with  history  is  the  care  exercised  in  guarding  the 
purity  of  the  coming  race;  for  the  first  mother  that  has  to  be  chosen  they  go 
back  to  the  country  from  which  Abraham  had  migrated. 

Page  17.  The  Intercepted  Blessing. — The  Patriarch,  or  nearest  represen- 
tative of  Abraham,  transmits  his  authority  by  the  "blessing  of  the  firstborn." 
In  the  present  case  this  is  intercepted  by  the  fraud  of  Jacob.  Jacob  becomes  the 
next  ancestor  in  the  descent  of  the  Chosen  People.  But  races  that  will  in  future 
encounter  this  Chosen  People  as  neighbors  or  rivals  are  derived  from  other 
descendants  of  Abraham.  Esau  is  the  ancestor  of  the  Edomites.  [Compare 
Book  of  Obadiah,  page  267.]  The  Ishmaelites  (a  name  for  various  Arabian 
tribes)  are  descended  from  the  son  of  x\braham  by  his  slave  wife  Hagar.  The 
Moabites  and  x\mmonites  are  descended  from  Lot,  a  kinsman  of  Abraham  who 
joined  his  mission. 

Page  18.  And  he  called  the  name  of  that  place  Beth-el.  The  word  means 
'House  of  God.' 

Page  18.  Israel.  In  primitive  life  when  names  were  supposed  to  describe 
personalities  it  was  natural  for  some  spiritual  experience  to  lead  to  a  change  of 

466 


<§-  Genesis 

name.  ' Abram '  =  * lofty  father';  'Abraham' = 'father  of  a  multitude  of  na- 
tions.' 'Jacob' =  'supplanter';  Israel' = 'one  who  has  striven  with  God.'  The 
reference  is  to  a  vision  in  which  this  Jacob  wrestled  with  an  angel  representative 
of  God,  and  prevailed  in  obtaining  a  blessing.  From  this  '  Israel '  the  Chosen 
People  come  to  be  permanently  named:  the  'Children  of  Israel.' 

Pages  19  to  34.  Story  of  Joseph  and  his  Brethren. — This  is  one  of  the 
most  beautiful  stories  in  all  literature,  (i)  It  has  an  important  place  in  history, 
Joseph  being  a  Unk  between  the  Children  of  Israel  and  the  empire  of  Egypt. 
(2)  Note  the  character  of  Joseph,  how  he  makes  an  impression  on  all  with  whom 
he  comes  into  contact.  (3)  Note  also  the  sketches  of  varied  life  which  make  a 
background  to  the  story  as  it  moves  along — such  as  glimpses  of  wandering 
shepherd  life,  trading  caravans,  palace  life  in  Egypt.  (4)  There  is  the  interest  of 
dreams,  five  in  all,  mysterious  foretellings  which  gradually  become  clear  as  they 
are  fulfilled.  (5)  At  last  we  have  a  double,  or,  as  it  is  called,  'ironic'  situation, 
when  Joseph  recognizes  his  brethren  but  is  not  recognized  by  them.  This 
situation  of  affairs,  when  it  has  once  arisen,  is  prolonged  to  the  utmost  length  by 
Joseph's  conflict  of  feelings,  between  resentment  and  family  affection.  A  climax 
is  found  when,  among  the  very  men  who  once  united  to  enslave  their  brother 
Joseph,  one  is  now  found  consenting  to  be  a  slave  in  order  to  deliver  their  brother 
Benjamin.  (6)  Beyond  all  other  interests  there  is  that  of  the  providential  over- 
ruling of  human  events;  see  page  31:  And  God  sent  me  before  you  to  preserve 
you  a  remnant  in  the  earth  .  .  .  so  now  it  was  not  you  that  sent  me  hither,  but 
God.    What  we  call  '  Plot '  in  art  is  the  reflection  of  '  Providence '  in  real  life. 

Page  22.  Do  not  interpretations  belong  to  God?  In  the  Book  of  Eccle- 
siasticus  (above,  page  422)  there  is  a  short  essay  on  Dreams,  warning 
against  them  as  mere  vanities.  But  an  exception  is  made:  "If  they  be 
not  sent  from  the  Most  High."  As  Providence  can  bring  about  its  pur- 
poses by  what  seem  small  'accidents,'  so  God  can  use  the  vanities  of  dream- 
ing as  means  of  communicating  truth  to  favored  souls.  The  same  idea  is 
found  in  Daniel  (page  116). — Page  26.  Joseph  nmde  himself  strange  unto 
[his  brethren].  The  word  strange  mesins,  foreign  (French  etrange).  Joseph 
spoke  through  an  interpreter,  etc. — Page  30.  Is  not  this  it  in  which  my 
lord  drinketh,  and  whereby  he  indeed  divineth?  .  .  .  Know  ye  not  that  such 
a  man  as  I  can  indeed  divine?  Joseph's  steward  in  his  simplicity,  and 
Joseph  himself  speaking  ironically,  are  talking  from  the  Egyptian  stand- 
point. The  cup  was  no  doubt  carved  with  idol  images,  by  which  accord- 
ing to  Egyptian  magic  future  events  could  be  guessed. — Page  33.  They 
came  into  the  land  of  Goshen.  A  district  of  the  country  lying  between 
Egypt  and  Canaan. 

Page  34.  The  Exodus. — Books  of  Exodus,  Leviticus  and  Numbers. — 

The  reader  must  distinguish  "The  Exodus"  from  the  Biblical  Book  of  Exodus. 
The  former  describes  an  era  of  more  than  forty  years,  during  which  the  Chosen 
People  were  passing  through  the  wilderness,  and  were  gradually  being  consol- 
idated into  a  nation.     This  covers  three  Biblical  books:  Exodus,  Leviticus, 

467 


Notes  to  Particular  Books  ■Q' 

Numbers.  What  appear  as  the  first  five  books  of  the  Bible  are  often  called 
The  Pentateuch.  In  the  original  Hebrew  Bible  all  this  was  continuous,  and 
known  as  The  Law,  or  Law  of  Moses.  The  division  into  five  books  comes  from 
the  'Septuagint,'  the  translation  of  the  Hebrew  Bible  into  Greek,  at  a  time 
when  Greek  was  the  Hterary  language  of  Jews  and  Gentiles.  [N.  T.  volume, 
page  7.]  Accordingly,  the  titles  of  the  separate  books  are  Greek.  Genesis  = 
origin.  Exodus  =  eTmgYa.tion.  Numbers  =  sta.t\stics,.  Deuteronomy  =  second 
law  (for  the  special  significance  of  this  see  below,  page  471).  Leviticus  is  so 
called  from  its  containing  much  about  duties  of  the  Levites.  The  tribe  of  Levi 
was  different  from  the  other  tribes:  no  land  of  its  own  was  assigned  to  it,  but  it 
was  to  be  spread  through  the  whole  of  the  Holy  Land,  for  the  purpose  of  reli- 
gious duties.  One  family  of  this  tribe,  the  descendants  of  Aaron,  constituted  the 
priesthood.  The  rest  of  the  tribe,  under  this  name  of  Levites,  had  minor  religious 
duties,  especially  duties  of  police  and  singing.    (Compare  page  133.) 

Page  35.  Story  of  the  Plagues  of  Egypt.  This  emphasizes  the  beginning  of 
the  Exodus,  presenting  the  Children  of  Israel  as  slaves;  the  Story  of  Balaam 
illuminates  the  completed  process  by  which  they  have  become  one  of  the  for- 
midable nations  of  the  world. — The  plagues  of  Egypt  strongly  affected  the 
imagination  of  ancient  Israel.  Besides  the  epic  description  of  them  here  in  the 
Book  of  Exodus,  they  are  lyrically  presented  in  two  of  the  National  Anthems 
[pages  54  and  98].  They  appear  again  at  length  in  the  Wisdom  of  Solomon. 
It  is  a  very  interesting  literary  exercise  to  compare  the  different  treatments 
of  the  same  matter.  Thus,  the  account  in  Exodus  contains  a  very  striking 
phrase  (in  reference  to  the  Plague  of  Darkness):  ^^  darkness  which  might  he  felt." 
In  the  book  of  Wisdom  this  idea  is,  by  a  process  of  imaginative  analysis,  carried 
forward  into  an  elaborate  picture  of  all  that  the  Egyptians  may  be  supposed 
to  have  felt  during  the  horror  of  this  darkness. 

When  lawless  men  had  supposed  that  they  held  a  holy  nation  in  their  power, 
they  themselves,  prisoners  of  darkness,  and  bound  in  the  fetters  of  a  long  night, 
close  kept  beneath  their  roofs,  lay  exiled  from  the  eternal  providence.  For 
while  they  thought  that  they  were  unseen  in  their  secret  sins,  they  were  sundered 
one  from  another  by  a  dark  curtain  of  forgetfulness,  stricken  with  terrible  awe, 
and  sore  troubled  by  spectral  forms.  For  neither  did  the  dark  recesses  that  held 
them  guard  them  from  fears;  but  sounds  rushing  down  rang  around  them,  and 
phantoms  appeared,  cheerless  with  unsmiling  faces .  And  no  force  of  fire  pre- 
vailed to  give  them  light,  neither  were  the  brightest  flames  of  the  stars  strong 
enough  to  illumine  that  gloomy  night:  but  only  there  appeared  to  them  the 
glimmering  of  a  fire  self -kindled,  full  of  fear;  and  in  terror  they  deemed  the 
things  which  they  saw  to  be  ivorsc  than  that  sight  on  which  they  coidd  not  gaze. 
For  even  if  no  troublous  thing  affrighted  them,  yet,  scared  with  the  creepings  of 
vermin  and  hissings  of  serpents,  they  perished  for  very  trembling,  refusing  even 
to  look  on  the  air,  which  could  on  no  side  he  escaped.  But  they,  all  through  the 
night  which  was  powerless  indeed,  and  which  came  upon  them  out  of  the  recesses 
of  powerless  Hades,  all  sleeping  the  same  sleep,  now  were  haunted  by  monstrous 
apparitions,  and  now  were  paralyzed  by  their  soul's  surrendering;  for  fear 

468 


§  Exodus,  Leviticus,  Numbers 

sudden  and  nnlookcd  for  came  upon  them.  So  then  every  man,  whosoever  it 
might  he,  sinking  doivn  in  his  place,  was  kept  in  ward,  shut  np  in  that  prison 
which  was  barred  not  with  iron:  for  whether  he  were  a  husbandman,  or  a  shep- 
herd, or  a  laborer  whose  toils  were  in  the  wilderness,  he  was  overtaken,  and 
endured  that  inevitable  necessity;  for  with  one  chain  of  darkness  were  they  all 
hound.  Whether  there  were  a  whistling  wind,  or  a  melodious  noise  of  birds 
among  the  spreading  branches,  or  a  measured  fall  of  water  running  violently, 
or  a  harsh  crashing  of  rocks  hurled  dozvn,  or  the  swift  course  of  animals  bound- 
ing along  unseen,  or  the  voice  of  wild  beasts  harshly  roaring,  or  an  echo  rebound- 
ing from  the  hollows  of  the  mountains:  all  these  things  paralyzed  them  with 
terror.  For  the  whole  world  beside  was  enlightened  with  clear  light,  and  was 
occupied  with  nnhindered  works;  while  over  them  alone  was  spread  a  heavy 
night, — an  image  of  the  darkness  that  should  afterward  receive  them.  But  yet 
heavier  than  darkness  were  they  tmto  themselves. 

Both  treatments  are  equally  fine,  and  the  contrast  enhances  both. 

Page  35.  The  Passover. — This  is  the  name  of  the  chief  festival  of  the  Is- 
raelites, in  commemoration  of  the  departure  from  Egypt.  The  name  is  con- 
nected with  the  last  of  the  Plagues  of  Egypt,  by  which  the  firstborn  of  the 
Egyptians  were  destroyed.  "For  the  Lord  will  pass  through  to  smite  the 
Egyptians;  and  when  he  seeth  the  blood  upon  the  lintel"  [of  the  Israelites' 
houses].  "...  the  Lord  will  pass  over  the  door,  and  will  not  sufifer  the  de- 
stroyer to  come  in  unto  your  houses  to  smite  you."  A  feature  of  the  festival  was 
the  eating  of  unleavened  bread,  symbolizing  the  hurry  of  the  departure.  "And 
the  people  took  their  dough  before  it  was  leavened,  their  kneadingtroughs 
being  bound  up  in  their  clothes  upon  their  shoulders." 

Page  35.  Song  of  Triumph  at  the  Red  Sea. — ^This  is  one  of  the  grand  lyrics 
of  the  Bible.  It  also  is  interesting  to  the  literary  student  as  throwing  light  upon 
the  evolution  of  poetry. 

At  first  it  seems  strange  to  find,  in  such  a  primitive  epoch  of  history,  a  poem 
that  appears  so  advanced  and  modern.  Not  only  is  it  late  in  general  style,  but 
the  latter  part  of  it  speaks  of  the  panic  of  Moabites  and  Canaanites  which  would 
only  happen  a  generation  after  the  event  of  crossing  the  Red  Sea.  The  primitive 
form  of  poetry  is  what  is  called  the  '  Ballad  Dance ' :  a  combination  of  verse  with 
musical  accompaniment  and  the  significant  movements  of  the  body  which  in 
ancient  poetry  (and  in  the  Bible)  are  called  'dancing.'  An  explanation,  like  a 
footnote,  follows  the  Song: 

Aiui  Miriam  the  prophetess,  the  sister  of  Aaron,  took  a  timbrel  in  her  hand; 
and  all  the  women  went  out  after  her  with  timbrels  and  with  dances.  And 
Miriam  answered  them. 

Sing  ye  to  the  LORD,  for  he  hath  triumphed  gloriously; 
The  horse  aiui  his  rider  hath  he  thrown  into  the  sea. 

This  represents  the  simple  Ballad  Dance  which  would  be  used  on  the  occasion 
itself,  of  which  the  sole  words  would  be  the  couplet  given  above.    The  rest  of  the 

469 


Notes  to  Particular  Books  ^ 

Song  as  it  appears  in  Exodus  is  made  by  what  are  technically  called  'accre- 
tions.' This  is  one  of  the  modes  by  which  the  passage  is  made  from  primitive 
poetry,  which  is  communal,  to  the  individual  poetry  of  later  times.  In  per- 
formances of  the  Ballad  Dance  there  would  be  pauses,  and  individual  speakers 
would  recite  matter  of  praise,  short  or  longer  ejaculations;  the  dance  would 
then  be  resumed  in  celebration  of  what  had  been  advanced  by  the  individual 
speakers.  The  Song  as  it  stands  in  the  Book  of  Exodus  is  made  up  of  successive 
accretions  of  this  kind,  which  have  been  added  all  through  the  generations  to  the 
late  period  when  the  collection  of  Biblical  books  was  made. 

It  is  instructive  to  read  side  by  side  with  this  Song  of  Triumph  another  lyric 
poem  of  the  Bible  which  also  goes  back  to  the  era  of  primitive  poetry.  This  is  the 
first  of  the  four  National  Anthems,  the  Song  of  the  Wilderness  (see  page  41). 
The  structure  of  this  is  represented  in  the  present  work  by  the  modern  terms 
'Solo'  and  'Chorus.'  What  is  assigned  to  the  Chorus  is  another  Ballad  Dance, 
of  which  the  words  are — 

For  his  mercy  endureth  for  ever. 
The  'Solo'  passages  correspond  to  the  'accretions'  in  the  Song  of  Triumph;  but 
there  is  a  difference.  If  the  reader  will  follow  these  Solo  passages  apart  from  the 
Chorus  parts,  he  will  find  that  they  read  as  continuous  matter;  and  further,  in 
the  latter  part  of  the  anthem  the  grammar  of  this  continuous  statement  is 
interrupted  by  the  breaking  in  of  the  Chorus. 

To  him  which  smote  great  kings — and  slew  famous  kings — Sihon  king  of  the 

Amorites — and  Og  King  of  Bashan — and  gave  their  land  for  an  heritage — even 

an  heritage  unto  Israel  his  servant. 

This  method  of  'interruptions'  of  the  Ballad  Dance  is  another  of  the  modes  by 

which  primitive  poetry  develops  into  the  later  poetry  of  individual  composition. 

Lyric  poetry  can  be  fully  appreciated  only  when  it  is  spoken.  If  readers  will 
recite  these  poems,  taking  parts  as  Soloists  and  Chorus,  they  will  catch  the  full 
effect.  It  is  hardly  necessary  to  remark  how  magnificently  this  grand  Song  of 
Triumph  has  been  utiUzed  by  Handel  in  his  oratorio  "Israel  in  Egypt." 

Page  38.  Law  of  the  Ten  Commandments  from  Sinai. — These  Ten  Com- 
mandments are  the  foundation  of  the  Divine  legislation  for  Israel.  It  should  be 
noted  that,  as  given  in  this  work,  certain  parts  are  printed  in  capital  letters. 
This  is  connected  with  a  matter  of  great  importance  for  our  understanding  of 
Biblical  prophecy.  Prophets  are  'mouthpieces  of  God'  (compare  page  144). 
In  performing  this  function  the  prophets  regularly  mingle  the  actual  Divine 
message  they  have  received  with  their  own  words  of  explanation  or  enforce- 
ment. Usually,  the  two  are  inextricably  blended;  but  that  there  is  a  distinction 
is  shown  by  the  usage  of  a  special  word  [translated  in  the  A.  V.  by  the  English 
word  burden,  in  the  R.  V.  by  the  word  oracle]  to  express  the  actual  message  of 
God,  as  distinguished  from  the  prophetic  comment.  [The  interpretation  of  an 
important  psalm  turns  upon  this  usage:  see  below,  page  500.]  This  distinction 
applies  to  the  Ten  Commandments:  the  capital  letters  are  for  the  actual  words 
of  God.  These  commandments  are  represented  as  spoken  by  God  amid  the 
thunders  of  Sinai;  and  again  as  written  "by  the  finger  of  God"  upon  tables  of 
stone.    Yet  the  argumentary  style  of  certain  passages,  especially  in  the  second 

470 


§  Deuteronomy 

and  fourth  commandments,  seems  hardly  compatible  with  such  description. 
The  difficulty  ceases  if  all  that  is  not  capitalized  is  understood  as  words  of  en- 
forcement by  the  prophet  Moses.  A  confirmation  of  this  suggestion  is  found 
in  this  fact.  The  Ten  Commandments  appear  twice,  once  in  Exodus  and  once  in 
Deuteronomy.  In  both  cases  they  are  introduced  by  the  words  And  God  said. 
Yet  (in  the  fourth  commandment)  the  reason  assigned  for  the  observance  of  the 
Sabbath  is  entireh'  different  in  the  two  versions.  In  Exodus,  the  Sabbath  is  to 
commemorate  God  resting  from  the  work  of  Creation;  in  Deuteronomy,  it  is  to 
be  in  memory  of  the  slavery  of  Eg3TDt.  This  ceases  to  be  strange  if  that  part  of 
the  second  commandment  is  the  comment  of  Moses,  not  the  actual  words  of 
God.  It  may  be  suggested  that  the  use  of  the  Ten  Commandments  on  the 
walls  of  churches  would  be  much  assisted  if  the  presentation  were  limited  to 
the  actual  Divine  words. 

Page  39.  Story  of  Balaam. — This  is  fully  explained  above.  The  reader 
should  note  how  the  narrative  breaks  from  prose  to  verse  to  convey  the  succes- 
sive messages  with  which  Balaam  has  been  inspired. 

Page  41.  National  Hymn  of  the  Wilderness. — This  is  one  of  four  Na- 
tional Anthems  (compare  pages  53,  96,  107)  appearing  in  the  collected  lyrics 
of  Israel.  The  thought  of  these  National  Anthems  is  always  the  history  of 
Israel;  the  four  are  adapted  to  four  stages  in  that  history.  In  the  present 
case,  the  matter  of  the  song  is  confined  to  the  experience  of  the  wanderings  in 
the  wilderness;  there  is  no  hint  of  the  passage  of  the  Jordan.  The  structure  of 
this  Song  is  based  upon  the  Strophe:  see  page  511.— ^He  giveth  food  to  all  flesh: 
an  allusion  to  the  rain  of  Manna. 

Page  43.  Book  of  Deuteronomy. — I.  The  title  of  the  book.  As  pointed  out 
above  (page  468),  the  titles  in  our  Bibles  of  the  five  books  of  Moses  are  taken 
from  the  Greek  Bible  (or  Septuagint).  In  the  present  case  the  title  is  curious. 
The  book  describes  a  'Book  of  the  Covenant'  given  by  Moses  into  the  custody  of 
the  Levites  and  Elders.  This  Co\'enant  makes  provision  for  the  possibility  of  a 
King  in  Israel;  and  in  this  connection  appears  a  passage  which  in  the  R.  V. 
[translated  of  course  from  the  original  Hebrew]  reads  thus: 

When  he  [the  King]  sitteth  upon  the  throne  of  his  kingdom,  he  shall  write  him  a 
copy  of  this  law  in  a  hook,  out  of  that  which  is  before  the  priests  the  Levites,  etc. 

The  corresponding  part  of  the  Septuagint  uses  a  Greek  word  deuteronomion 
which  means,  not  copy  of  the  law,  but  second  law,  or  repeated  law.  Upon  this 
mistranslation  in  the  Greek  Bible  the  traditional  title  of  this  Book  of  Deu- 
teronomy is  founded. 

II.  The  character  of  the  book  as  a  Hterary  work  has  been  fully  described 
above.  Though  the  'Book  of  the  Covenant'  is  the  nucleus  of  the  whole,  yet, 
as  a  piece  of  literature,  Deuteronomy  is  a  succession  of  orations  and  songs, 
embodying  a  great  dramatic  movement.  This  idea  of  a  drama  built  up  of  ora- 
tions is  unique  in  Uterature. 

III.  Origin  of  Deuteronomy. — The  first  known  appearance  of  this  book  in 

471 


Notes  to  Particular  Books  -g> 

history  is  in  the  reign  of  Josiah,  as  related  in  full  in  the  Second  Book  of  Kings. 
[Above,  page  105.]  The  workmen,  repairing  the  Temple,  discover  a  'Book  of 
the  Law';  what  is  thus  discovered  leads  to  a  great  revival  of  religion,  and  makes  a 
turning  point  in  the  history  of  Israel.  It  is  clear  that  the  book  so  discovered  is 
either  our  Book  of  Deuteronomy,  or  (what  is  the  same  thing  for  practical  pur- 
poses) a  book  of  the  whole  Law  of  Moses  in  which  what  corresponds  to  Deu- 
teronomy is  the  new  or  unfamiliar  part.  This  has  led  to  various  theories  as  to 
the  origin  of  the  book,  chiefly  two  alternative  views,  (i)  That  the  portion  of  the 
Law  of  Moses  corresponding  to  our  Deuteronomy  had  been  lost,  and  is  re- 
discovered on  this  occasion.  (2)  That  Deuteronomy  is  the  product  of  prophets 
in  or  about  the  time  of  Josiah,  who  have  worked  up  the  traditions  (appearing  in 
Exodus  and  Leviticus)  as  to  the  Farewell  of  Moses  to  Israel  into  a  new  form. 
Such  re-working  up  of  past  prophecy  is  a  regular  and  most  important  part  of 
the  activity  of  the  prophets.  [See  pages  145-8.]  Either  of  these  alternative 
views  would  fit  in  with  the  extraordinary  influence  of  the  book  in  and  after 
the  reign  of  Josiah. 

Page  43.  Deposition  of  Moses. — Certain  words  recur  several  times  in  Deu- 
teronomy in  which  Moses  says,  "The  Lord  was  angry  with  me  for  your 
sakes."  What  they  imply  is  that  Moses  is  included  with  the  generation  of 
Israel  who  are  excluded  from  the  Promised  Land.  The  incident  at  the  back 
of  this  is  thus  related  in  the  Book  of  Numbers  (20^). 

.  And  the  LORD  spake' unto  Moses,  saying,  Take  the  rod,  and  assemble  the 
congregation,  thou,  and  Aaron  thy  brother,  and  speak  ye  unto  the  rock  before 
their  eyes,  that  it  give  forth  its  water.  .  .  .And  Moses  and  Aaron  gathered 
together  the  assembly  before  the  rock,  and  he  said  unto  them,  Hear  now,  ye 
rebels;  shall  we  bring  you  forth  water  out  of  this  rock?  A  nd  Moses  lifted  up  his 
hand,  and  smote  the  rock  with  his  rod  twice:  and  water  came  forth  abun- 
dantly. .  .  .  And  the  LORD  said  unto  Moses  and  Aaron,  Because  ye  believed 
not  in  me,  to  sanctify  me  in  the  eyes  of  the  children  of  Israel,  therefore  ye  shall 
not  bring  this  assembly  into  the  land  which  I  have  given  them. 

However  this  incident  may  be  interpreted,  it  clearly  identifies  Moses  with  the 
murmuring  people  in  exclusion  from  the  land  of  Canaan. 

Page  50. — There  is  none  like  unto  God,  O  Jeshurun.    This  name  occurs  a 
few  times  in  the  Bible  as  a  term  of  endearment  for  Israel.    It  is  a  word 
signifying  'righteous'    with  an  intensive  termination, — Page  50. — The 
eternal  God  is  thy  dwelling  place,  etc.    See  page  281  for  the  reflection  of 
this  in  two  of  the  psalms. 
Page  50.  The  Theocracy  Established. — This  word  'Theocracy'   should 
be  carefully  noted,  as  one  of  the  key  words  to  the  whole  Bible.    It  should  be 
compared  with  such  words  as  'democracy-,'  'monarchy'  and  the  like;  but  implies 
a  form  of  government  different  from  all  these,  there  being  no  ruler  except  the 
invisible  God,  whose  will  is  made  known  through  intermediaries,  such  as  proph- 
ets.   The  Book  of  Deuteronomy  is  devoted  to  this  idea  of  Israel  as  a  theocracy. 
But  from  this  sublime  ideal  there  is  a  gradual  declension  to  the  conception  of 

472 


<§-  Joshua,  Judges,  Samuel 


kings  like  the  kings  of  other  nations.  When  such  kings  are  granted  to  Israel 
(for  the  God  of  the  Bible  will  have  none  but  willing  service)  there  arises  an 
opposition  of  prophets,  who  become  'mouthpieces  of  God'  in  the  sense  of  bat- 
tUng  for  the  idea  of  the  theocracy  as  against  secular  monarchy.  This  continues 
to  the  Captivity.  With  the  Return  from  Captivity  we  have  theocracy  in  a 
modified  sense:  those  who  return  are  not  a  State,  but  a  Church  of  God.  The 
New  Testament  opens  with  the  idea  of  a  'Kingdom  of  God'  or  'Kingdom  of 
Heaven'  upon  earth.  This  theme  fills  the  whole  New  Testament,  attaining  a 
climax  where  the  Book  of  Revelation  presents  Jesus  Christ  as  "King  of  kings 
and  lord  of  lords."    [N.  T.  volume,  Index  under  Theocracy.] 

Page  50.  The  Judges — Books  of  Joshua,  Judges,  Samuel. — ^The  reader 

must  distinguish  between  "The  Judges"  and  the  Biblical  Book  of  Judges. 
"The  Judges"  is  used  to  describe  the  intermediate  era,  between  Deuteronomy 
and  the  establishment  of  Kings.  It  covers  the  three  books  of  the  Bible  named 
above.  The  Book  of  Joshua  deals  with  Joshua  as  successor  of  Moses,  and  con- 
tinues to  the  conquest  of  Canaan.  The  book  called  'Judges'  deals  with  the 
rule  of  the  officials  so  called.  With  the  book  called  after  Samuel  we  have  one 
who  is  both  a  judge  and  a  prophet.  The  First  Book  of  Samuel  also  deals  with 
the  reign  of  Saul,  who  may  be  called  a  tentative  king:  he  is  anointed  a  king,  but 
reigns  under  the  prophetic  tutelage  of  Samuel.  The  Second  Book  of  Samuel 
opens  with  the  accession  of  David,  from  whom  the  era  of  Israel's  kings  is  dated. 

Page  61.  The  ark  of  the  covenant. — This  was  a  sacred  chest,  first  appearing 
in  connection  with  the  Tabernacle  erected  in  the  wilderness.  It  contained 
(among  other  things)  the  tablets  inscribed  by  God  with  the  Ten  Command- 
ments; it  was  thus  always  treated  as  an  outward  symbol  of  the  Presence  of 
God. 

Page  53.  National  Hymn  of  the  Promised  Land. — ^This  is  the  second  of 
the  four  National  Anthems  (above,  page  471);  its  matter  is  occupied  with  Israel 
in  the  Land  of  Promise. — He  called  for  a  famine  upon  the  land  .  .  .  he  turned 
their  heart  to  hate  his  people:  this  is  another  example  of  the  phraseology  men- 
tioned above  (pp.  465-6),  by  which  is  attributed  to  the  act  of  God  all  that  has 
come  about  in  the  course  of  history  as  controlled  by  God's  providence. 

Page  55.  Song  of  Deborah. — This  is  another  of  the  grand  lyrics  of  antiq- 
uity. Its  structure  is  sufficiently  indicated  in  the  text,  as  antiphonal  between  a 
Chorus  of  Men,  led  by  Barak,  and  a  Chorus  of  Women,  led  by  Deborah.  When 
this  fundamental  point  is  remembered,  the  careful  reader  can  see  fine  effects  of 
meaning  in  the  transitions  from  one  chorus  to  another. — The  matter  of  the  song 
is  a  degree  less  shocking  than  appears  at  first,  since  the  preceding  narrative  has 
hinted  that  Heber  the  Kenite  was  a  traitor  to  Israel :  his  wife  becomes  a  traitor 
on  the  other  side.  But  of  course  her  act  remains  an  atrocious  violation  of 
hospitality.  The  exultation  over  this  deed  comes  from  men  hot  with  the  spirit 
of  battle. 

Page  56.  Lord,  when  thou  wentest  out  of  Seir,  etc. — The  great  odes  of 
Israel  would  commence  with  the  thought  of  God  entering  the  land  of  his 
Israel  from  adjoining  regions.     Compare  Book  of  Habakkuk  (page  257). 

473 


Notes  to  Particular  Books  § 

Regularl}',  in  the  Bible,  the  advance  of  God  is  accompanied  with  convul- 
sions of  nature. — In  the  days  of  Shamgar:  name  of  a  previous  judge. — 
Out  of  Machir  came  governors:  Machir  (in  this  enumeration  of  tribes)  refers 
to  Manasseh. — The  stars  in  their  courses  fought  against  Sisera.    A  reference 
to  a  violent  thunderstorm,  which  by  flooding  the  battle  field  enabled  the 
foot  soldiers  of  Israel  to  exterminate  the  enemy  who  had  chariots  of  iron. — 
Curse  ye  Mcroz:  though  the  place  has  not  been  identified,  the  context 
shows  it  to  refer  to  one  of  the  allies  of  Israel  which  drew  back  at  the  critical 
moment. 
Page  60.  Jotham's  Fable. — It  is  remarkable  that  in  Greek  literature  fables 
(e.  g.,  those  of  ^Esop)  are  founded  on  animals,  whereas  the  fables  of  the  Bible 
rest  upon  vegetable  life.    The  reader  will  catch  the  irony  of  the  phrase  wave  to 
and  fro:  the  trees  of  real  importance  are  too  busy  for  the  idle  ceremony  of  king- 
ship! 

Page  61.  Samson  .  .  .  Delilah. — The  reader  should  compare  Milton's 
Drama  of  Samson  Agonistes. 

Page  65.  David's  Lament. — This  beautiful  elegy  has  the  structural  interest 
of  an  augmenting  refrain.  This  refrain  seems  to  rest  for  its  effect  upon  the 
bringing  together  two  ideas,  like  a  crescendo  and  diminuendo  in  music: 

How  are  the  mighty  <  > fallen! 

This  fragmentary  refrain,  as  it  is  at  the  beginning,  is  enlarged  as  the  elegy 
progresses  to — 

How  are  the  ?nighty  <  >  fallen  in  the  midst  of  the  battle/ 

and  at  the  end  to  a  complete  stanza 

How  are  the  mighty — 

Fallen! 
And  the  weapons  of  war — 

Perished! 

Page  67.  David's  Inauguration  of  Jerusalem. — This  is  the  main  incident 
in  David's  reign.  It  is  difficult  for  the  modern  reader  to  realize  that  Jerusalem 
was  not  at  first  a  Jewish  city.  It  was  an  ancient  fortress  of  the  Jebusites;  to  cap- 
ture it  was  the  chief  military  achievement  of  the  time.  With  a  change  of  name 
David  makes  this  into  the  metropolis  of  the  Theocracy;  it  has  so  continued  in 
the  hearts  of  men  ever  since.  The  inauguration  was  at  once  a  religious  and  a 
military  ceremony.  The  presentation  of  the  incident  in  this  work  is  made  by 
putting  together  a  few  Hues  from  //  Samuel,  chapter  6,  and  certain  psalms  that 
seem  appropriate  taken  from  the  collected  lyrics  of  Israel.  We  thus  have  (as  it 
were)  the  programme  and  book  of  words  of  a  ceremonial  day  in  the  remotest 
antiquity. — Starting  of  the  Procession.  When  they  that  hare  the  ark  .  .  .  had 
gone  six  paces  he  sacrificed,  etc.    The  purpose  of  the  day's  ceremonial  was  to 

474 


<g^  II  Samuel 

escort  the  ark,  as  symbol  of  the  Divine  presence  (above,  page  473),  into  the 
newly  captured  city.  It  might  have  been  expected  that  one  of  the  day's  sacri- 
fices and  anthems  would  have  come  before  the  procession  started.  But  there 
had  been  a  previous  attempt  to  bring  the  ark  to  Jerusalem,  which  terminated  in 
a  tragedy:  one  of  the  attendants  putting  out  his  hand  to  steady  the  ark  had 
suddenly  fallen  dead.  This  was  interpreted  as  Divine  displeasure  at  unau- 
thorized handling  of  the  sacred  symbol.  In  the  interv^al  David  had  examined 
the  law  of  ritual  as  to  the  ark;  but  he  must  have  commenced  this  second  attempt 
with  considerable  trepidation.  The  advance  of  a  few  paces  was  sufficient  to 
show  that  the  Divine  ban  was  removed:  hence  the  sacrifice  and  anthem.  Psalm 
30  (in  the  Bible  numbering)  exactly  suits  the  circumstances. — So  David,  brought 
up  the  ark,  etc.  The  fortress  was  elevated  on  a  hill:  it  was  natural  that  there 
should  be  an  anthem  at  the  foot  of  this  hill,  and  another  (the  main  anthem  of  the 
day)  at  the  top  of  the  hill  in  front  of  the  fortress  gates.  The  two  parts  of  Psalm 
24  just  supply  what  is  required.  When  that  psalm  is  read  as  an  independent 
poem,  it  is  hardly  intelligible:  the  two  halves  of  it  seem  to  have  no  connection 
with  one  another.  All  this  is  plain  if  they  be  understood  as  the  two  anthems  for 
this  part  of  the  ceremony.  After  a  general  word  of  praise  the  question  is  put 
Who  shall  ascend  into  the  hill  of  the  Lord?  and  the  answer  is  a  description  of 
spiritual  purity.  [This  view  is  confirmed  by  comparison  with  another  psalm 
(see  page  322) :  the  thought  of  the  two  is  the  same,  but  for  a  general  poem  on  the 
Consecrated  Life  there  is  no  point  in  the  word  ascend,  and  there  is  substituted 
Who  shall  sojourn  .  .  .  dwell?] — Anthem  before  the  Gates.  This  is  a  famous 
lyric:  to  appreciate  it  three  points  must  be  borne  in  mind,  (i)  Jerusalem  is  an 
ancient  fortress.  [The  A.  V.,  missing  the  point,  uses  a  spiritual  thought  ever- 
lasting doors  for  what  should  be  ancient  doors,  as  in  margin  of  R.  V.]  (2)  As 
part  of  a  military  ceremonial,  nothing  could  be  more  appropriate  than  the  form 
of  summoning  the  newly  captured  city  to  receive  its  conqueror.  (3)  There  is 
also  the  military  device  of  a  '  watchword ' :  the  word  for  the  day  is  the  military 
title  of  God,  "The  Lord  of  Hosts."  Putting  these  three  things  together  we 
easily  follow  the  anthem.  Part  of  the  Choir  of  Priests  are  within  the  city,  as 
if  wardens.  The  rest,  with  the  army,  summon  the  ancient  gates  to  open  and 
receive  the  king.    There  comes  a  challenge  of  the  wardens — 

Who  is  the  King  of  Glory? 

The  advancing  army  replies  (keeping  back  the  watchword  to  make  it  more 
emphatic  when  it  does  come)  with  other  titles  of  God: 

The  LORD  strong  and  mighty ^ 
The  LORD  mighty  in  battle. 

The  watchword  not  being  spoken  the  gates  refuse  to  open,  and  the  summons  is 
repeated.    Again  the  wardens  make  challenge — 

Who  is  this  King  of  Glory? 
475 


Notes  to  Particular  Books  -g> 

Then  the  whole  army  shouts  the  watchword  of  the  day — 

The  Lord  of  Hosts, 
He  is  the  King  of  Glory. 

The  ancient  gates  open,  and  Jehovah  enters  his  city. — Dedication  Hymn  for 
the  Tabernacle.  In  default  of  a  Temple  a  temporary  tabernacle  receives  the 
ark,  and  there  is  another  sacrifice  and  anthem.  The  first  part  of  Psalm  132  just 
gives  what  is  required.  [The  latter  part  of  that  psalm  is  an  addition  in  the  next 
generation  for  the  Temple  of  Solomon.]  Arise,  0  LORD,  into  thy  resting  place. 
This  would  come  to  the  audience  of  the  day  as  an  echo  from  the  ceremonial 
of  the  ark  in  the  wilderness  wanderings.    Compare  (Numbers  10  ^^ — ) : 

And  it  came  to  pass,  when  the  ark  set  forward,  that  Moses  said: 
Rise  lip,  O  LORD, 

And  let  thine  enemies  be  scattered; 
And  let  them  that  hate  thee  flee  before  thee. 
And  when  it  rested,  he  said: 
Return,  O  LORD, 

Unto  the  ten  thousands  of  the  thousands  of  Israel, — 

David  dismisses  the  people,  the  religious  ceremonial  being  concluded.  There 
remains  the  Dedication  Vow  for  David's  Palace.  For  this  Psalm  loi  is  most 
appropriate.  While  it  is  general  in  phraseology,  and  would  suit  other  kings  on 
other  occasions,  yet  the  final  line — 

To  cut  of  all  the  workers  of  iniquity  from  the  CITY  OF  THE  LORD 

could  never  be  so  appropriate  as  on  this  day,  the  ceremony  of  which  had  con- 
secrated a  heathen  fortress  as  the  City  of  Jehovah. 

Page  71.  A  Song  of  Victory. — This  is  another  of  the  grand  lyrics  of  Scrip- 
ture. It  is  not  a  celebration  of  any  particular  victory,  but  a  song  in  which  David 
sums  up  the  mercies  of  a  lifetime.  After  opening  ejaculations  of  praise  we  have 
an  idealized  picture  of  trouble:  then  all  nature  is  convulsed  as  God  descends  to 
the  sufferer  who  has  called  on  him. — He  heard  my  voice  out  of  his  temple:  compare 
the  Prayer  of  Jonah  (page  263),  and  Solomon's  Prayer  (page  76). — The  LORD 
rewarded  me  according  to  my  righteousness;  there  is  no  self-laudation  in  this,  but 
David  recognizes  that  it  is  the  cause,  not  the  individual,  who  has  triumphed. 

Page  74.  The  sword  shall  never  depart  from  thine  house:  compare  pages  141-2. 

Page  75.  Solomon's  Dedicatory  Prayer. — The  temple  is  the  centre  of  the 
whole  political  and  religious  life  of  Israel.  The  prayer  associates  it  with  in- 
dividual sin  and  sacrifice,  oaths  of  judicial  proceedings,  war  and  defeat,  famine 
or  plague,  admission  of  strangers  into  the  community,  and  the  possibility  of 
captivity  for  the  nation.    It  is  a  masterpiece  of  religious  oratory. 

Page  78.  To  your  tents,  O  Israel. — This  has  always  remained  as  a  formula  of 
revolt. 

476 


I 


<§-  Samuel,  Kings 

Page  77.  The  Schism:  Kingdoms  of  Israel  and  Judah  side  by  side.— The 

old  idea  of  manifesting  zeal  for  Bible  study  by  learning  off  the  list  of  kings  of  Is- 
rael and  Judah  is  not  here  recommended;  for  all  this  belongs  only  to  the  historic 
framework  of  the  O.  T.,  while  the  real  substance  lies  in  the  stories  and  songs. 
Still,  it  is  well  for  the  Bible  student  to  have  some  familiarity  with  the  names  of 
these  kings,  and  they  are  here  appended.  The  sacred  narrative  endeavors,  so 
far  as  it  is  practicable,  to  keep  the  two  kingdoms  contemporaneously  parallel; 
indicating  for  each  king  that  he  did  what  was  "right"  or  "not  right"  in  the 
sight  of  the  Lord— that  is,  that  he  reigned  in  the  spirit  of  the  Theocracy,  or  the 
reverse.    [The  chief  names  are  capitalized.] 

DAVID 
SOLOMON 


{Judah) 
Rehoboam:  not  right 
Abijam  (or  Abijah) :  not  right 
Asa:  right 


Jehoshaphat:  right 


{Israel) 
Jeroboam:  not  right 

Nadab :  not  right 
Baasha:  not  right 
Elah:  not  right 
Zimri:  not  right 
Omri:  not  right 
Ahab:  not  right 

Ahaziah:  not  right 

Jehoram  (or  Joram) :  not  right 


[Conspiracy  (incited  by  Elisha)  of  Jehu  against  the  kings  of 
both  Judah  and  Israel] 
[Usurpation  of  Athaliah  the  Queen-    Jehu:  right,  not  right  (II  Kings  lo  2«) 
Mother] 


Jehoash  (or  Joash) :  right 

Amaziah:  right 

Azariah  (or  Uzziah) :  right 


Jehoahaz:  not  right 
Jehoash  (or  Joash) :  not  right 
Jeroboam  II:  not  right 

Zechariah:  not  right 
Shallum:  not  right 
Menahem:  not  right 
Pekahiah:  not  right 
Pekah:  not  right 


Jotham:  right 
Ahaz:  not  right 


Hoshea:    not     right. — Israel     carried 
away  into  captivity. 

477 


Notes  to  Particular  Books  -g> 

Hezekiah:  right 

Manasseh:    not    right.       (But    see 

p.  105  note.) 
Amon:  not  right 
Josiah:  right 
Jehoahaz:  not  right 
Jehoiakim:  not  right 
Jehoiachin:  not  right 
Zedekiah:  not  right. — Judah  carried 

away  into  captivity. 

Page  79.  Stories  of  Elijah. — The  stories  which  enter  into  the  historic  outline 
are  the  traditional  stories  of  the  nation.  In  a  few  cases  we  find  ' cycles'  of  stories, 
centering  around  such  names  as  Samson,  Elijah,  Elisha. 

Page  83.  The  LORD  passed  by,  and  a  great  and  strong  wind  rent  the  moun- 
tains, etc. — This  is  the  chief  of  the  passages  of  the  Bible  which  associate  the 
presence  of  God  with  convulsions  of  nature.  Compare  in  the  Book  of  Job 
(page  454);  and  pages  38,  72,  257-9,  etc. 

Page  83.  Thou  shalt  anoint  Hazael  to  he  king  over  Syria,  etc. — Possibly  the 
reader  may  feel  disappointment  at  this  conclusion  of  the  impressive  scene,  for 
which  he  has  been  expecting  some  spiritual  message.  The  explanation  is  the 
function  of  the  prophets  as  political  leaders  of  opposition  (see  page  144):  the 
commission  here  given  to  Elijah  (extending  to  his  successor  Elisha)  really  sums 
up  the  whole  history  of  the  northern  kingdom  to  its  fall. 

Page  86.  Ascent  of  Elijah.  The  sons  of  the  prophets. — ^This  phrase  is  regularly 
applied  to  companies  of  prophets  who  live  together  (as  if  in  monasteries).  One 
purpose,  no  doubt,  of  this  common  life  was  practice  in  histrionic  art,  which  is 
conspicuous  in  the  utterances  of  prophets. — A  double  portion  of  thy  spirit,  etc. 
A  regular  phrase  for  the  inheritance  of  the  firstborn. — The  chariots  of  Israel  and 
the  horsemen  thereof:  compare  with  this  the  Story  of  the  Expedition  against 
Elisha,  and  the  note  on  it  (pages  94,  479). 

Page  87.  Story  of  Micaiah. — This  is  one  of  the  most  impressive  of  the 
prophetic  stories,  but  needs  care  on  the  reader's  part  to  prevent  misconception. 
Is  there  not  here  besides  a  prophet  of  the  LoRD?  The  reader  will  note  that  the 
institution  of  prophecy  applies  to  false  gods,  as  well  as  to  God:  compare  Elijah 
and  the  prophets  of  Baal.  In  the  present  case,  the  false  prophets  are  a  crowd, 
Micaiah  is  a  solitary  individual. — Zedekiah  .  .  .  made  him  horns  of  iron,  etc. 
This  is  an  example  of  the  symbolic  texts  of  the  prophets:  compare  page  163. — 
/  saw  the  LoRD  sitting  on  his  throne,  etc.  Here  care  is  required  to  distinguish  the 
form  and  the  matter  of  the  prophetic  message  with  which  Micaiah  is  suddenly 
inspired,  (i)  The  form  of  his  words  might  be  described  as  a  Vision  Parable. 
The  reader  must  take  in  the  whole  scene.  There  is  the  unwonted  spectacle  of 
two  kings  sitting  in  state  at  the  gate  of  Samaria,  with  their  armies  round  them, 
and  busy  aides-de-camp  coming  and  going.  Micaiah  transfers  the  scene,  in 
parable,  to  heaven:  Jehovah  presiding  over  the  hosts  of  heaven,  angelic  aides-de- 
camp coming  and  going.  The  question  is,  how  to  lure  Ahab  to  his  doom.  When 
other  means  have  been  rejected,  one  of  the  angelic  messengers  suggests  that  he 

478 


<§-  Books  of  Kings 

shall  be  a  lying  spirit  in  the  mouths  of  prophets:  the  suggestion  is  approved.  Of 
course,  this  is  an  extreme  example  of  the  special  phraseology  of  the  Bible  (com- 
pare pp.  465-6),  by  which  what  takes  place  in  the  ordinary  course  of  providence 
is  spoken  of  as  the  act  of  the  Divine  author  of  providence.  This  brings  us  to 
(2)  the  m.atter  of  the  prophetic  message:  that  of  all  forces  making  for  evil 
nothing  is  so  potent  as  false  prophecy,  for  this  is  corruption  of  prophecy,  the 
regenerating  power  in  the  world.  The  Divine  "approval"  is  nothing  more 
than  the  recognition  of  this  fundamental  truth. 

Page  92.  Naaman  and  Gehazi. — ^This  familiar  story  of  our  childhood  has 
been  splendidly  dramatized  by  Prof.  Henry  Van  Dyke  in  his  House  of  Rimnwn: 
a  valuable  side  light  for  the  Scriptu  e  story.  Readers  with  original  creative 
power  will  find  Scripture  stories  fine  material  to  work  upon. 

Page  94.  The  Expedition  against  Elisha. — This  is  another  of  the  specially 
impressive  prophetic  stories;  and  again  needs  care  in  interpretation.  The 
reader  should  note  the  distinction  (above,  page  144)  between  the  Earlier  and 
the  Later  Prophets.  The  Earlier  Prophets,  as  political  leaders,  are  compara- 
tively simple  in  their  words  and  thoughts.  The  Later  Prophecy  uses  the  whole 
range  of  poetry  and  imagination  as  vehicle  for  the  Di\ine  message.  The  present 
story  seems  to  suggest  a  transition  from  the  one  to  the  other,  (i)  Note  the 
suggestive  words:  And  the  LORD  opened  the  eyes  of  the  young  man  .  .  .  and, 
behold,  the  mountain  was  full  of  horses  and  chariots  of  fire  rouiui  about  Elisha. 
(2)  Note  also  the  higher  spiritual  plane  of  the  coming  prophecy.  The  course  of 
the  story  has  brought  the  Syrian  foe  into  the  very  heart  of  the  city,  and  the 
King  of  Israel  is  about  to  exterminate  them.  But  Elisha  presents  the  novel 
thought  of  forbearance  as  something  higher  than  vengeance:  Wouldest  thou 
smite  those  whom  thou  hast  taken  captive  with  thy  sword  and  with  thy  bow?  set 
bread  and  water  before  them,  that  they  may  eat  and  drink,  and  go  to  their  master. 
How  the  suggestion  appeals  to  the  king  is  seen  in  a  single  word,  "He  prepared 
great  provision  for  them."  It  appeals  also  to  the  foe:  And  the  bands  of  Syria  came 
no  more  into  the  land  of  Israel. 

Page  95.  The  Assyrian  brings  from  Babylon,  etc. — Without  going  into  detail 
the  student  should  understand  the  general  situation.  We  have  a  chain  of 
independent  small  kingdoms — Israel,  Judah,  Syria,  Moab,  Edom,  Philistia, 
etc. — and  at  either  end  of  the  chain  two  great  empires:  Egypt  on  the  south,  and 
on  the  northeast  what  appears  variously  as  Assyria,  Babylon,  Chaldea,  etc. 
The  perpetual  question  is  whether  the  smaller  kingdoms  can  resist  absorption 
into  one  of  these  empires.  Of  the  two,  P^gypt  is  for  the  most  part  passive:  its 
danger  is  the  moral  corruption  of  self-indulgence.  The  other  empire  is  aggres- 
sive: in  the  end  both  Israel  and  Judah  are  absorbed.  Thus  in  prophetic  poetry 
the  north,  or  north  and  east,  are  the  quarters  from  which  danger  is  apprehetuied. 

Page  96.  National  Hymn  of  the  Kingdom  of  Judah. — This  is  the  third  of 
the  four  National  Anthems  of  Israel  (compare  pages  41  and  53).  It  is  con- 
venient to  read  in  connection  with  it  the  fourth  of  these  anthems:  the  National 
Hymn  of  the  Captivity  (page  107). 

The  first  of  these  celebrates  the  rejection  of  the  northern  tribes,  and  the  fresh 
call  of  a  chosen  people  for  Jehovah,  viz.  the  House  of  David  and  the  Tribe  of 

479 


Notes  to  Particular  Books  @ 

Judah.  It  is  one  of  the  grandest  lyrics  of  the  Bible,  but  is  apt  to  lose  its  effect 
on  the  modern  reader  from  his  unfamiliarity  with  the  rhythmic  structure  of  the 
poem.  We  here  have,  not  stanzas,  or  antistrophic  effect,  but  the  pendulum 
rhythm  of  which  Hebrew  poetry  is  so  fond:  that  is,  the  swaying  of  alternate 
strophes  between  opposite  thoughts.  In  the  present  case  the  swaying  is  between 
the  Divine  energy  on  behalf  of  Israel  on  the  one  hand  [strophes  indented  to  the 
left],  and  on  the  other  hand  the  human  frailty  which  defeats  the  Divine  purpose 
[strophes  indented  to  the  right]. 

Elaborate   Introduction:  where  it  reaches  the  words  not 
stedfast  the  pendulum  structure  begins. 

Human  frailty:  the  defection  of 
Ephraim  like  armed  warriors  de- 
serting on  the  field  of  battle.  [See 
page  513.] 

Divine  energy:   the  wonder  of  the 
deliverance  from  Egypt. 

Human  frailty  in  the  wilderness:    dis- 
trust of  God  and  lust  after  flesh. 


Divine  energy  of  punishment:  their 
lust  satisfied  and  turned  to  a  plague. 


Divine  energy  of  judgment:  the  mar- 
vels of  plagues  on  the  Egyptians 
side  by  side  with  marvels  of  protec- 
tion for  Israel. 


Human  frailty:  a  long  course  of  sin- 
ing  and  repenting  and  sinning  yet 
again. 


Human  frailty  in  the  promised  land 
itself:  worship  in  the  high  places — 
withering  of  the  people  as  their  God 
forsakes  them. 


Final  burst  of  Divine  energy:  a  fresh 
call :  Northern  Israel  rejected,  Judah 
and  the  house  of  David  become  the 
people  of  God. 

480 


§  Books  of  Kings 

This  Hymn  of  Judah  is  recast  to  make  a  National  Hymn  of  the  Captivity. 

Introduction,  though  in  form  an  ascription  of  praise,  yet  im- 
plies the  Captivity  in  the  petition  to  be  included  in  the  salva- 
tion of  the  Chosen.    Then  the  pendulum  structure  begins. 


Divine  energy:  the  glorious  deliver- 
ance of  the  Red  Sea. 


Divine  energy:  the  wonder-worker  of 
Egypt  turns  destruction  upon  his 
people,  but  Moses  stands  in  the 
breach. 


Divine  energy  shown  in  punishment: 
the  plague — but  Phinehas  inter- 
poses. 


Frailty  of  the  people  in  Egypt,  and 
even  at  the  Red  Sea. 


Frailty:  the  lusts  and  envyings  of  the 
wilderness. 


Frailty  in  faith  as  to  the  promised 
land:  with  the  sin  of  Baal-Peor. 


Frailty  at  Meribah,  even  Moses  giving 
way — frailty  in  yielding  to  the 
idolatries  of  Canaan  itself. 

Divine  energy  of  abhorrence:  their 
God  gives  them  into  captivity,  yet 
causes  them  to  be  pitied  of  their 
captors. 

Conclusion:  a  brief  prayer  for  deliverance  from  captivity. 

Page  99.  He  forsook  the  tabernacle  of  Shiloh,  the  tent  which  he  placed  among 
men. — It  is  remarkable  that  the  Bible  narrative  gives  no  account  of  a  certain 
incident  which  appears  from  several  allusions  to  it:  that  on  the  conquest  of  the 
Promised  Land  a  tabernacle  containing  the  ark  was  located  at  Shiloh,  in  the 
eastern  part  of  the  land.  This  must  have  been  the  sanctuary  of  the  nation,  until 
the  destruction  of  it,  upon  which  the  ark  seems  to  have  been  lost  and  recov- 
ered.— Chose  not  the  tribe  of  Ephraim  but  chose  the  tribe  of  Judah.  'Ephraim'  is 
the  regular  name  for  northern  Israel  in  prophetic  poetry:  compare  in  Hosea 

481 


Notes  to  Particular  Books  {g> 

(pages  175  7). — He  chose  David  .  .  .  and  took  him  from  the  sheep/olds.  Of  course, 
literally  this  is  true  of  the  individual  David,  when  he  was  chosen  for  king;  it  is 
here  applied  figuratively  to  the  topic  of  this  Hymn,  the  rejection  of  the  rest  of 
Israel  and  fresh  call  of  the  tribe  of  Judah  to  be  the  Chosen  People. 

Pages  101, 103.  Incident  of  Sennacherib. — This  mysterious  incident  of  over- 
whelming danger  and  deliverance  strongly  affected  the  imagination  of  Israel's 
poets.  In  secular  literature  it  appears  in  the  well  known  poem  of  Lord  Byron, 
one  stanza  of  which  is  specially  fine  in  its  treatment  of  the  mystery: 

For  the  angel  of  Death  spread  his  wings  on  the  blast, 
And  breathed  in  the  face  of  the  foe  as  he  passed; 
And  the  eyes  of  the  sleepers  wax'd  deadly  and  chill, 
And  their  hearts  but  once  heav'd,  and  forever  grew  still! 

Two  of  the  Sennacherib  psalms  are  given  above.  Note  especially  the  use  of 
crescendo  and  diminuendo:  The  nations  raged,  the  kingdoms  were  moved  <  > 
He  uttered  his  voice,  the  earth  melted.  And  in  the  other  psalms:  The  kings  as- 
sembled themselves,  they  passed  by  together,  they  saw  it<  >then  were  they  amazed, 
they  were  dismayed,  they  hasted  away,  trembling  took  hold  of  them,  etc.  Also  note 
that  the  military  name  The  LORD  of  Hosts  is  interpreted  of  God  as  a  warrior 
who  wars  against  war. 

Page  107.  National  Hymn  of  the  Captivity. — This  has  been  treated  above 
(page  481). — Then  stood  up  Phinehas.  and  executed  judgment.  The  allusion  is 
to  what  is  told  in  Numbers  25  ':  how  this  priest  slew  two  evil  doers  and  so 
brought  about  a  cessation  of  the  plague. — At  the  waters  of  Meribah:  this  was  the 
scene  of  the  sin  of  Moses  and  Aaron  (see  note  above,  page  472). 

Page  110. — Remember  .  .  .  against  the  children  of  Edom:  compare  the  Proph- 
ecy of  Obadiah  (page  267). 

Page  114.  Dream  of  the  Tree,  etc. — The  reader  will  note  that  this  story  is 
not  narrated  like  the  rest,  but  is  supposed  to  be  put  forth  in  the  proclamation 
of  Nebuchadnezzar  himself. 

Page  119.  And  this  is  the  writing  that  was  inscribed. — In  the  presentation  of 
this  incident  I  have  followed  an  ancient  tradition.  If  the  reader  tries  to  follow 
the  incident  with  his  imagination  he  will  encounter  a  certain  difficulty.  Daniel 
is  not  present  when  the  hand  is  seen  writing:  all  that  he  sees  is  what  remains 
written  on  the  wall.  Two  alternatives  present  themselves:  (i)  If  the  writing 
was  in  some  known  language,  the  mystery  being  the  meaning,  how  is  it  that  the 
"wise  men,"  whose  business  it  was,  should  not  have  put  some  meaning  upon 
the  message,  right  or  wrong?  (2)  If,  on  the  other  hand,  we  suppose  that  all 
that  appeared  was  mysterious  scratchings,  not  making  words  in  any  language, 
why  should  the  whole  assembly  instantly  adopt  with  enthusiasm  Daniel's 
interpretation,  though  this  implied  destruction  for  them?  An  ancient  tradition 
offers  a  solution  of  this  dilemma,  contained  in  the  technical  term  boustrophedon. 
Some  languages  read  from  left  to  right,  others  from  right  to  left:  we  are  to  sup- 
pose that  the  writing  on  the  wall  (see  page  119)  would  make  sense  on  neither  of 
these  modes  of  reading.     But  in  very  ancient  literatures  are  some  that  read 

482 


<§-  Daniel,  Esther 

down,  up,  down,  called  by  the  above  word  which  means  etymologically  "as  an 
ox  turns  in  the  furrow."  Daniel  recognises  this  in  the  mysterious  handwriting: 
as  he  commences  his  explanation  his  finger  traces  the  writing  down,  up,  down 
so  that  every  spectator  can  now  recognize  the  familiar  words  Menc,  nwne, 
tekel,  upharsin,  which  signify  number,  weight,  division.  Then  Daniel  interprets 
the  words  in  a  way  that  appeals  to  everybody  present. 

Page  125.  The  Feast  of  Purim,  that  is  .  .  .  Lots.  This  is  the  name  given 
by  Jews  to  the  yearly  feast  in  which  they  celebrate  the  deliverance  from  the 
plot  of  Haman,  thereby  showing  deep  insight  into  the  spirit  of  the  events. 
Haman  had  insisted  on  casting  lots  to  determine  the  day  to  be  fixed  for  the 
extermination  of  the  Jews,  he  being  a  worshipper  of  Fortune,  or  Chance,  as 
were  most  peoples  of  the  world  outside  the  influence  of  the  Hebrew  religion. 
This  gives  a  spiritual  significance  to  the  whole  story,  as  the  triumph  of  Provi- 
dence over  Chance. 

Page  126.  Seedtime  and  Harvest. — ^This  exquisite  song  involves  two  points: 
(i)  The  Return  was  not  a  single  incident,  there  was  a  succession  of  'returns.' 
This  song  comes  from  those  who  were  left  behind  in  captivity  when  some  of 
their  more  fortunate  brethren  had  been  delivered.  The  first  sign  of  'Return' 
comes  to  them  like  a  dream;  but  they  pray  for  multiplication  of  returns,  till 
these  are  like  floods  of  spring  time.    (2)  The  stanza — 

Though  he  goeth  on  his  way  weeping^ 
Bearing  forth  the  seed; 

He  shall  come  again  with  joy, 

Bringing  his  sheaves  with  him — 

appeals  to  every  reader  as  a  simile,  yet  it  would  have  tenfold  force  in  distant 
ages  when  the  agricultural  operations  of  sowing  and  reaping  were  celebrated 
with  ceremonies  of  literal  weeping  and  rejoicing. 

Page  127.  Anthem  of  the  Captivity  Brought  Back. — The  term  anthem  is 
used  in  this  work  to  imply  a  certain  elaboration  in  lyric  form.  The  present  case 
illustrates  what  is  a  common  type  of  lyric  movement  in  the  Bible.  A  song  begins 
with  the  emotion  (say)  of  deliverance;  then,  dramatically,  goes  back  in  time  to  the 
distress  from  which  the  speaker  has  been  delivered,  using  the  actual  words  of 
his  prayer;  then  returns  to  the  first  tone.  A  close  parallel  is  the  Song  of  Deliver- 
ance on  page  303. 

Page  131.  The  Arabians,  ayid  the  Ammonites,  and  the  Ashdodites,  etc. — A 
medley  of  different  peoples  occupied  the  Holy  Land  after  the  Israelites  had  been 
carried  into  captivity. 

Page  134.  Nehemiah,  which  was  the  Tirshatha  etc. — ^This  was  the  title  reg- 
ularly given  to  the  deputy  governor  of  Jerusalem  appointed  by  the  oriental 
monarch. 

Notes  to  Chapter  II 

Page  152.  /  will  sit  upon  the  mount  of  congregation  in  the  uttermost  parts  of  the 
iwrth. — Regularly  in  prophetic  literature  the  north  is  the  quarter  from  which 
danger  is  looked  for. 

483 


Notes  to  Particular  Books  ■§> 

Page  158.  The  appearance  of  them  is  as  the  appearance  of  horses,  etc. — The 
lines  which  follow  give  the  riddling  suggestions  of  a  locust  plague.  Like  the 
noise  of  chariots,  etc.:  this  is  the  crackling  sound  of  a  locust  swarm.  They  break 
not  their  ranks  .  .  .  they  burst  through  the  weapons  and  break  not  off  their  course: 
this  is  very  expressive. 

Page  161.  /  will  gather  all  nations  .  .  .  into  the  Valley  of  Jehoshaphat. — A 
locality  in  the  neighborhood  of  Jerusalem  had  this  name;  the  word  means 
Valley  of  Jehovah's  Decision.    This  has  suggested  the  idea  of  the  whole  scene. 

Page  165.  Take  thee  a  sharp  sword,  etc. — This  latter  part  of  the  symbolism 
seems  to  refer  to  what  would  happen  after  the  city  had  fallen.  Hair  is  cut  off 
and  divided  into  parts:  one  represents  those  who  will  fall  in  the  burning  of  the 
city,  one  those  who  will  be  scattered  in  exile,  a  third  those  that  will  be  slain  in 
flight.    A  few  hairs  are  secreted  for  a  moment,  and  yet  doomed  to  perish. 

Notes  to  the  Prophetic  Books 

Page  175.  The  Yearning  of  God. — From  the  mode  in  which  this  is  printed  the 
reader  will  be  able  to  follow  the  dialogue:  not  (till  the  close)  dialogue  between 
two  individuals,  but  between  the  alternating  moods  of  judgment  and  mercy 
in  the  Di\-ine  breast.  Ephraim  stands  for  northern  Israel,  the  rebellious  king- 
dom.— As  they  called  them,  etc.  As  they  (the  prophets)  called  them  (the  people), 
so  they  (the  people)  went  from  them  (the  prophets). 

Page  176.  How  shall  I  make  thee  as  Admah  .  .  .  as  Zeboim? — Guilty  cities 
mentioned  in  Genesis,  and  destroyed  by  judgment  of  God. — The  LoRD  who 
shall  roar  like  a  lion,  etc.  Not  the  roaring  of  terror,  but  the  lioness  roaring  to 
bring  home  her  young. 

Page  176.  Let  the  men  that  sacrifice  kiss  the  calves. — A  passage  of  recognized 
obscurity.  The  calves  are  no  doubt  the  beast  images  which  Jeroboam,  at  the 
time  of  the  schism,  set  up  for  worship  in  northern  Israel.  The  meaning  may  be 
merely  that  the  craftsmen  who  have  constructed  these  images  call  on  the  priests 
to  do  homage  to  them.  The  Greek  Bible  (Septuagint)  interprets  as  "slayers  of 
men  kissing  calves:"  murderers  joining  in  religious  ritual. 

Page  178.  Prepare  to  meet  tiiy  God. — ^The  style  of  the  prophet  Amos  is  the 
perfection  of  sacred  rhetoric.  This  passage  is  an  example.  A  series  of  warning 
judgments  which  have  been  unheeded  leads  to  a  climax:  "Therefore  thus  vn]l 
I  do  unto  thee!"  But  the  thus  is  made  the  more  terrible  by  being  left  unde- 
fined. 

Page  182.  The  Great  Arraignment. — Seepage  148.  The  topic  is  treated  in 
four  paragraphs:  the  prophet's  remonstrance — repentance  by  oblations — 
repentance  of  life — corruption  redeemed  by  judgment. — We  should  have  been  as 
Sodom  .  .  .  Gomorrah:  two  guilty  cities  destroyed  in  the  convulsion  of  nature 
described  in  Genesis;  they  have  ever  since  been  b>"svords  for  sensual  sin. — They 
shall  be  ashamed  of  the  oaks  .  .  .  the  gardens.  The  idolatries  denounced  by  the 
prophets,  which  were  accompanied  with  corrupt  morals,  were  celebrated  on 
mountain  tops  and  in  groves. 

Page  184.  Through  Judgement  to  Glory. — This  discourse  puts  the  two  main 
ideas  of  Biblical  prophecy  (see  page  iSo):  the  Golden  Age  (or  Holy  ISIountain), 
and  the  purging  Judgment  through  which  it  is  to  be  attained.    It  is  built  up  on 

484 


<§-  Isaiah 

the  Envelope  Figure  (see  page  511).  The  opening  paragraph  of  italics  is  a  piece 
of  "floating  prophecy,"  found  also  in  the  Book  of  Micah;  the  closing  passage 
(in  italics)  repeats  the  idea  in  different  language.  Between  comes  the  purging 
Judgment. — Seven  ivomcn  shall  take  hold  of  one  man,  etc.  The  reader  will  note 
that  this  is  parallel  with  a  corresponding  passage  (in  the  fourth  paragraph)  as 
to  men:  wJicn  a  man  shall  lake  hold  of  his  brother,  etc. 

Page  188.  The  Covenant  with  Death. — The  guilty  rulers  are  confident  that 
the  universal  judgment  will  not  touch  them,  as  if  they  had  made  a  secret  treaty 
with  Death. — The  discourse  has  the  pendulum  structure,  by  which  the  thought 
alternates  in  successive  paragraphs  between  one  and  the  other  of  two  contrasting 
themes,  in  this  case  between  Judgment  and  Salvation.  The  prophet  is  writing 
for  the  southern  kingdom  of  Judah.  Commencing  with  the  rival  kingdom  of 
northern  Israel  he  denounces  drunken  P^phraim,  and  how  its  crown  of  pride 
shall  be  trodden  dowTi  (Judgment).  But  (Salvation)  there  shall  be  a  crown  of 
glor}'  for  the  residue.  Now  he  proceeds  to  Judgment  upon  Judah:  the  drunken 
rulers  who  trust  to  a  refuge  of  lies,  which  the  overflowing  scourge  shall  sweep 
away.  But  there  is  Salvation  for  the  patient.  This  thought  is  developed  in 
beautiful  agricultural  images:  agricultural  wisdom,  as  well  as  judgment,  comes 
from  God. — The  bed  is  shorter,  etc.:  metaphors  for  the  impracticable. — Perazim, 
Gibeon:  references  to  victories  of  David. 

Page  191.  The  Child  Immanuel  and  the  Child  Wonderful.— This  is  one  of 

the  grandest  of  Isaiah's  prophecies;  but  the  significance  has  traditionally  been 
missed,  owing  to  more  than  one  cause,  (i)  The  chapter  divisions  in  the  old 
versions  have  broken  up  into  separate  prophecies  what  is  a  continuous  train  of 
thought  with  a  great  climax.  (2)  A  point  of  secondary  interpretation — very 
beautiful  in  itself — which  desires  to  connect  the  word  'Immanuel'  with  the 
birth  of  Christ,  has  diverted  attention  from  the  use  of  the  word  in  the  present 
context.  A  further  reason  might  be  the  unfamiliar  poetic  forms  of  Isaiah;  but 
these  cease  to  be  a  difficulty  when  the  text  is  printed  so  as  to  show  its  structure. 
The  prophecy  moves  through  the  usual  seven  divisions. 

I.  The  brief  introduction  puts  the  political  situation:  Northern  Israel  has 
made  a  coalition  with  the  Syrian  foe  against  the  kingdom  of  Judah.  Judah  is 
panic-stricken. 

II.  Isaiah  is  sent  to  reassure  the  king  of  Judah.  [Compare  throughout  the 
Sennacherib  incident,  page  loi.]  Prophetic  scorn  is  a  characteristic  of  Isaiah: 
in  this  case  it  appears  in  his  interjecting  snatches  of  ballads  sung  by  the  vain- 
glorious enemy  in  the  midst  of  his  message  to  Judah.  The  quotations  from  the  foe 
are  printed  in  italics.  If  the  reader  will  follow  the  prose  part,  without  these  italic 
interjections,  he  will  find  it  a  continuous  and  simple  message  of  assurance.  If 
he  reads  the  italic  passages  by  themselves,  though  these  are  not  continuous,  they 
fit  very  well  into  the  idea  of  the  boasts  such  an  allied  foe  would  make  in  the 
circumstances.    [Compare  Processional  Hymn  (page  275),  and  note  (page  494).] 

III.  The  king  of  Judah  being  still  despondent,  God  offers  a  'sign.'  [Again 
compare  the  Sennacherib  incident.]  Ahaz  is  too  spiritually  lethargic  to  care 
about  signs  from  God.    Whereupon  Isaiah  offers  a  sign — the  sign  'Immanuel.' 

It  is  just  at  this  point  that  the  common  misreading  of  the  prophecy  appears. 

485 


Notes  to  Particular  Books  -g> 

The  key  to  the  true  interpretation  is  that  the  word  'Immanuel'  [=  God-with-us] 
is  used  in  this  prophecy  three  times;  in  the  first  and  second  use  the  word  is 
applied  by  Isaiah  in  a  scornful  sense  to  the  foe;  in  the  third  use  it  is  claimed  in  a 
spiritual  sense  for  Judah.  The  foe,  in  its  vainglorious  confidence,  gives  to  a  new 
born  child  the  proud  name  'God-with-us':  but  before  that  child  is  grown  up 
its  land  shall  be  forsaken.  Those  who  read  the  Bible  in  separate  verses  fastened 
upon  the  phrase  virgin  with  child  as  an  idea  to  connect  with  the  birth  of  Jesus, 
But  every  commentator  recognizes  that  this  can  hold  good  only  as  a  secondary 
interpretation;  in  the  primary  sense  of  this  prophecy  the  child  referred  to  will 
be  still  a  child  when  the  threatened  destruction  comes.  [Note  that  butter  and 
honey  in  Bible  poetry  means  famine  food,  and  is  so  recognized  by  commenta- 
tors.] 

IV.  We  now  have  the  second  use  of  'Immanuel.'  As  Shiloah  [the  brook  of 
Jerusalem]  has  been  refused,  judgment  shall  come  as  the  River  [the  Euphrates 
or  river  of  Assyria] ;  this  judgment  shall  sweep  on  even  unto  Judah,  but  it  shall 
utterly  drown  thy  land,  0  [boaster  of]  God-with-us. 

V.  At  last  comes  the  new  use  of  the  word.  Gird  yourselves  (says  the  prophet 
to  the  nations)  but  ye  shall  be  broken  in  pieces;  for  God  is  with  us.  'Im- 
manuel' hitherto  used  as  a  name,  is  now  made  a  sentence,  and  claimed  for 
Judah  in  a  true  sense. 

VI.  This  section  uses  the  poetic  device  of  the  second  section  in  a  more  ex- 
tended form;  we  have,  alternately,  the  boasts  of  the  triumphant  foe,  and  the 
rejoinders  which  the  prophet  puts  into  the  mouth  of  Judah.  If  the  reader  will 
read  the  italic  passages  apart  from  the  rest,  he  will  find  them  a  continuous 
triumph  song  of  the  enemy,  who  picture  to  themselves  Judah  as  hungry,  cursing, 
in  gloomy  distress,  while  northern  Israel  [Zebulun  and  Naphtali]  is  triumphant. 
The  rest  read  by  itself  is  also  continuous:  the  people  supposed  to  be  in  darkness 
see  great  light,  and  the  boasted  conquest  is  rolled  in  bloody  defeat. 

VII.  We  thus  reach  the  final  climax:  Unto  us  a  Child  is  born;  beyond  even 
the  name  'Immanuel,'  this  Child  is  Wonderful,  The  Mighty  God,  Prince  of 
Peace.    Of  his  government  there  shall  be  no  end. 

Page  196.  Prophecies  of  the  Watchman. — The  Watchman  is  a  favorite 
figure  in  Biblical  prophecy.  It  rests  upon  a  common  institution  of  early  society: 
a  band  of  watchmen  will  parade  the  village  throughout  the  night,  to  give  warn- 
ing of  danger.  Thus,  in  the  Oracle  of  Silence  we  have  the  question,  Watchman, 
what  of  the  night?    With  the  answer: 

The  morning  cometh, 

And  also  the  night: 
If  ye  will  inquire,  inquire  ye; 

Come  ye  again. 

That  is,  the  Watchman  has  nothing  to  report;  the  ordinary  succession  of  day 
and  night  is  going  on  undisturbed;  ask  again.  It  is  very  different  with  the 
Oracle  of  the  Wilderness  of  the  Sea.  [Note  that  Sea  is  regularly  used  of  the  mighty 
river  of  Assyria,  the  Euphrates.]     The  Watchman  is  now  overwhelmed  with 

486 


§  Isaiah 

vision:  voices  are  heard,  dim  confusion  is  seen,  all  gradually  clearing  until  it  is 
recognized  as  the  Fall  of  Babylon! — Two  other  examples  of  this  figure  of  the 
Watchman  should  be  noted:  one  at  the  commencement  of  the  second  Act  of 
Habakkuk  [page  255,  see  note];  the  other  in  Ezekiel  (page  231),  where  the 
prophet  is  made  the  sentinel  over  individual  souls. 

Page  196.  For  thus  hath  the  LORD  said  unto  me,  go,  set  a  watchman,  etc. — 
A  [peculiar  feature  of  Biblical  literature,  especially  of  Isaiah,  is  that  the 
preliminary  explanation — what  we  should  call  the  'preface' — comes  in  the 
middle  or  end,  and  not  at  the  beginning.    So  here  we  have  first  the  vision, 
and  then  the  institution  of  the  Watchman  who  sees  it.    The  interjection  of 
these  preliminar>'  explanations  in  the  mid  course  of  a  prophecy  is  responsi- 
ble for  much  of  the  apparent  obscurity  of  Isaiah's  style. 
Page  196.  Prophecy  of  Assyrian  Invasion. — It  is  very  important  for  the 
understanding  of  this  great  utterance  of  Isaiah  that  the  reader  should  not 
attempt  to  identify  it  with  any  particular  historical  invasion  of  Judah  by  the 
Assyrians.    It  is  an  idealized  picture  of  Assyrian  invasion  in  general.    [For  the 
principle,  see  above,  page  148.] — The  two  sections  of  the  prophecy  present  the 
two  main  ideas  of  prophetic  writing:  the  purging  Judgment,  and  the  Golden 
Age  that  lies  beyond  it. — I.  The  first  section  turns  on  the  thought  so  common 
in  the  Bible:  How  little  the  grand  conquerors  of  the  world  understand  that 
they  are  but  the  passive  instruments  of  God's  righteous  judgment,  to  be  judged 
in  their  turn  when  their  work  is  done!     [Compare  the  Sennacherib  incident, 
page  102.] — A  consumption  is  determined,  overflowing  with  righteousness.    Note 
the  special  use  of  righteousness  in  Scripture  as  making  right,  that  is  judgment  or 
salvation.    [Compare  page  378.] — II.  The  second  section  is  the  most  extended 
description  of  the  'Golden  Age,'  as  pictured  by  the  Hebrews,  the  'Mountain  of 
the  Lord.'    With  this  is  here  associated  the  gathering  of  the  'remnant'  from 
their  places  of  exile. — The  LORD  shall  utterly  destroy  the  tongue  of  the  Egyptian 
Sea,  etc.    The  general  situation  must  always  be  borne  in  mind:  Judah  and  other 
kingdoms  forming  a  chain  of  states  at  the  two  ends  of  which  are  the  powerful 
empires  of  Assyria  and  Egypt.    [Compare  page  211.]    Each  of  these  two  em- 
pires has  its  great  River,  the  Nile  or  the  Euphrates,  either  of  which  may  be 
denominated  by  the  word  Sea.     The  tongue  of  the  Egyptian  Sea  is  the  narrow 
part  of  it  crossed  by  the  Israelites  in  their  deliverance  from  Egypt:  there  shall 
be  a  similar  highway  across  Euphrates  for  the  exiles'  return. 

Page  200.  A  Rhapsody  of  Judgment.— For  the  'Rhapsody,'  as  a  drama  laid 
in  the  spiritual  world,  see  above,  pages  154-163.  This  is  a  notable  example. 
It  has  three  divisions,  or  'Acts,'  of  the  dramatic  movement. 

I.  When  we  follow  with  our  imagination  the  First  Act,  we  have  utter  dark- 
ness, broken  by  bursts  of  vision  which  picture  symbolically  destruction  creeping 
over  the  whole  earth.  Alternating  with  these  bursts  of  vision,  we  have  the 
voice  of  the  'Prophetic  Spectator'  describing  in  words  this  destruction.  As  his 
words  reach  the  idea  of  a  'remnant'  saved  [shaking  of  an  olive  tree  .  .  .  grape 
gleanings],  we  hear  cries  of  the  Saved  from  opposite  sides;  and  at  last  cries  of 
the  Doomed,  whose  anguish  is  enhanced  by  the  cries  they  have  heard  of  the 
Saved. 

487 


Notes  to  Particular  Books  -@> 

II,  As  we  pass  into  the  Second  Act,  the  destruction  extends  to  heaven  as  well 
as  earth.  [The  host  of  the  high  ones  on  high:  the  old  conception  of  the  stars  as 
worlds  ruled  by  supernatural  beings,  or  Sons  of  God:  compare  Job  38^]  Instead 
of  isolated  Cries  we  now  have  the  Song  of  the  Elders  (or  Saved)  heard  through 
the  darkness.  But  at  the  words,  "He  will  destroy  in  this  mountain  the  covering 
that  is  cast  over  all  peoples,  and  the  veil  that  is  spread  over  all  nations,"  the 
darkness  of  the  scene  is  dissipated,  and  the  imagination  sees  the  Mountain  of 
Salvation  standing  out  in  brightness  from  the  ruins  of  a  world  around  it.  [Moab 
is  mentioned  only  as  one  of  the  ruined  peoples.]  The  Song  of  the  Saved  in 
their  glorious  home  is  now  an  elaborate  ode. 

III.  We  pass  to  the  Third  Act  in  a  way  only  possible  in  a  rhapsody:  that  is, 
the  movement  goes  back  in  time  to  the  moment  of  crisis,  the  moment  just  before 
judgment  comes.  The  dialogue  clearly  pictures  the  Sinners  all  unconscious  of 
the  doom  hanging  over  them,  until  too  late.  [LORD,  in  trouble  have  they  visited 
thee.]  God  gives  the  Saved  a  place  of  refuge  as  the  judgment  purges  the  earth. 
[Compare  conclusion  of  Joel's  Rhapsody,  page  161.]  There  follow  songs  of  the 
Saved;  meditation  of  the  Prophetic  Spectator  upon  the  different  judgment  that 
only  cleanses  the  Saved,  but  destroys  the  Doomed.  The  final  burst  of  vision 
shows  total  destruction.  What  follows  is  a  sort  of  Epilogue:  general  statements 
of  destruction  and  rescue. 

Page  205.  In  that  day  the  LORD  with  his  sore  and  great  and  strong  sword 
shall  punish  leviathan  the  swift  serpent,  and  leviathan  the  crooked  serpent;  and 
he  shall  slay  the  dragon  that  is  in  the  sea. — This  obscure  passage  is  simply 
the  inclusion  in  this  general  poem  of  Judgment  of  ideas  belonging  to  the 
imagination  of  primitive  life.  With  it  should  be  compared  two  passages 
from  the  Book  of  Job.    Cursing  the  day  of  his  birth  Job  says: 

Let  them  curse  it  that  curse  the  day, 
Who  are  ready  to  rouse  up  leviathan! 

And  again  (25  ")  Bildad,  glorifying  God,  says: 

By  his  spirit  the  heavens  are  garnished; 
His  hand  hath  pierced  the  swift  serpent. 

Two  ideas  of  primitive  folklore  are  involved.  ( i)  The  monster  (or '  dragon ') 
of  Water,  which  is  conceived  as  winding  round  the  Land  like  a  serpent,  and 
at  times  invading  it  (compare  the  Ocean  River  of  Homer);  and  (2)  the 
monster  of  Darkness,  which  in  eclipses  seeks  to  devour  the  sun  or  moon. 
Hebrew  folklore  gives  to  each  of  these  monsters  the  name  'Leviathan.' 
The  passage  in  the  Rhapsody  of  Judgment  makes  it  a  climax  of  judgment 
that  Jehovah  slays  these  two  monsters  of  nature. 

Page  207.  The  Lord's  Controversy  before  the  Mountains.— Note  the  fine 
conception  of  the  Mountains  (compare  Milton,  ''the  seated  hills")  as  a  bench  of 
judges:  the  enduring  foundations  of  the  earth  are  to  pronounce  upon  the  founda- 
tions of  the  moral  world. — The  case  of  the  Divine  Plaintiff  is  recital  of  his 

488 


<§-  Micah,  Jeremiah 

mercies  to  his  people.  Remember  what  Balak  consulted:  Balaam  is  a  most  appro- 
priate witness  in  this  case  for  the  Plaintiff,  as  the  prophet  who,  trying  to  curse 
Israel,  was  forced  by  the  sight  of  God's  mercies  to  Israel  to  change  his  curse 
into  a  blessing.  Remember  from  Shittim  unto  Gilgal:  Shittim  was  the  last  en- 
campment before  and  Gilgal  the  first  after  crossing  the  Jordan. — The  Defend- 
ant People  is  afraid  to  put  in  an  appearance,  and  thinks  of  propitiatory  sacri- 
fices.— Then  the  Mountains  pronounce  judgment. 

Page  208. — Then  will  I  turn  to  the  peoples  a  pure  language  .  .  .  to  serve  the 
LORD  with  one  consent.  The  idea  is  a  reversal  of  the  Incident  of  Babel  (page 
12).  Compare  in  N.  T.  the  Incident  of  Pentecost  (N.  T.  volume,  page  251). — 
/  will  gather  them  that  sorrow  for  the  solemn  assembly,  etc.  Compare  a  passage  in 
Jeremiah's  Rhapsody  of  the  Drought:  the  final  words  of  Repentant  Israel 
which  move  God  to  mercy  (page  226). 

Page  216.  The  Prophet's  Manifesto. — The  title  'Manifesto'  seems  applica- 
ble to  particular  prophecies,  appearing  in  several  of  the  prophetic  books,  which 
seem  to  sum  up  in  a  single  literary  composition  the  whole  message  or  life  work 
of  the  prophet.  The  present  example  of  it  is  very  elaborate,  falling  into  seven 
sections.  It  commences  as  discourse,  which  passes  into  rhapsodic  or  dramatic 
pictures  as  it  proceeds. — I.  In  simple  discourse  the  sin  of  Judah  is  denounced 
under  the  favorite  image  of  the  unfaithful  wife,  supported  by  a  profusion  of 
other  images. — II.  The  example  of  northern  Israel  (already  visited  by  Doom) 
is  brought  in;  the  idea  of  its  repentance  is  presented  in  a  brief  dramatic  scene. — 
With  III  we  return  to  discourse  in  the  appeal  to  Judah.  Then  (as  it  were)  the 
curtain  rises  and  all  that  follows  to  the  end  of  the  manifesto  is  rhapsodic.  Panic 
cries  fill  the  land  of  Judah,  side  by  side  with  dialogue  between  God,  the  People, 
the  Prophet. — IV.  The  coming  destruction  is  seen  in  bursts  of  vision. — With 
V  there  is  a  temporary  arrest  of  the  movement:  if  the  prophet  can  find  by 
searching  a  single  righteous  man  the  city  shall  be  saved  for  his  sake.  This  is  an 
echo  from  the  Genesis  story  of  Abraham  pleading  for  Sodom. 

And  Abraham  drew  near,  and  said.  Wilt  thou  consume  the  righteous  with 
the  wicked?  Peradventure  there  be  fifty  righteous  within  the  city:  wilt  thou  con- 
sume and  not  spare  the  place  for  the  fifty  righteous  that  are  therein?  That  be  far 
from  thee  to  do  after  this  manner,  to  slay  the  righteous  with  the  wicked,  that  so  the 
righteous  should  be  as  the  wicked;  that  be  far  from  thee:  shall  not  the  Judge  of  all 
the  earth  do  right?  And  the  LORD  said,  If  I  find  in  Sodom  fifty  righteous 
within  the  city,  then  I  will  spare  all  the  place  for  their  sake.  And  Abraham 
answered  and  said,  Behold  now,  I  have  taken  upon  me  to  speak  unto  the  Lord, 
which  am  but  dust  and  ashes:  peradventure  there  shall  lack  five  of  the  fifty 
righteous:  wilt  thou  destroy  all  the  city  for  lack  of  five?  And  he  said,  I  will  not 
destroy  it,  if  I  find  there  forty  and  five.  And  he  spake  unto  him  yet  again,  and 
said,  Peradventure  there  shall  be  forty  foiuui  there.  And  he  said,  I  will  not 
do  it  for  the  forty's  sake.  And  he  said,  Oh  let  not  the  Lord  be  angry,  and  I  will 
speak:  peradventure  there  shall  thirty  be  found  there.  And  he  said,  I  will  not 
do  it,  if  I  find  thirty  there.  And  he  said.  Behold  now,  I  have  taken  upon  me  to 
speak  unto  the  Lord:  peradventure  there  shall  be  twenty  found  there.    And  he 

489 


Notes  to  Particular  Books  -g> 

said,  I  will  not  destroy  it  for  the  twenty's  sake.  And  he  said,  Oh  let  not  the 
Lord  be  angry,  and  I  will  speak  yet  but  this  once:  per  adventure  ten  shall  he  found 
there.  And  he  said,  I  will  not  destroy  it  for  the  ten's  sake.  And  the  LORD 
went  his  way,  as  soon  as  he  had  left  communing  with  Abraham:  and  Abraham 
returned  unto  his  place. 

VI.  With  this  penultimate  section  the  command  to  the  enemy  is  heard  to 
destroy,  but  branches  only,  not  to  make  a  full  end.  At  the  close  of  this,  and 
through  section  VII,  the  panic  of  the  advancing  destruction  is  dramatically 
brought  out. 

Page  217. — The  shameful  thing,  etc.  This  phrase,  and  similar  expressions 
like  abomination,  are  used  for  the  sensual  corruption  which  accompanied 
the  idolatries  of  the  heathen  nations. — Page  219.  Watchers  come  from  afar 
country:  the  word  need  mean  no  more  than  besiegers,  but  it  is  used  in 
Daniel  (page  115)  for  supernatural  powers. — Page  222.  Woe  unto  us,  for 
the  day  declineth,  etc.  This  is  a  specially  fine  effect  of  detail.  In  the  pre- 
ceding speech  the  enemy  are  still  in  the  distance,  planning  to  start  at  noon. 
The  panic-stricken  people  see  the  day  declining  into  evening,  and  so  en- 
hancing their  apprehensions,  when  the  voice  of  the  foe  is  heard  close  at 
hand:  let  us  go  up  by  night. 

Page  223.  Rhapsody  of  the  Drought. — A  lyric  picture  of  desolation  is  fol- 
lowed by  dialogue  between  God,  the  Repentant  People,  and  the  Prophet.  At 
first  God  will  not  so  much  as  answer  the  pleading  People,  but  speaks  only  through 
the  Prophet.  The  turn  comes  when  the  final  speech  of  Repentant  Israel  (page 
226)  brings  out  how  amid  the  guilty  People  were  those  who  were  faithful  to 
God,  and  mourned  the  loss  of  religious  privileges.  For  the  sake  of  these,  the 
righteous  in  the  midst  of  the  wicked,  God  is  moved  to  mercy. — Thy  words  were 
found  and  I  did  eat  them:  note  a  similar  passage  in  Zephaniah  (page  209). 

Page  227.  The  Battle  of  Carchemish. — In  this  battle  the  two  great  empires 
of  the  prophetic  world  (compare  page  211)  clashed,  and  the  Egyptians  were 
utterly  routed.  It  was  one  of  the  decisive  battles  of  that  age  of  the  world,  and 
Jeremiah  celebrates  it  in  this  ballad,  rejoicing  over  the  downfall  of  corrupting 
Egypt. — Go  up  into  Gilead  and  take  balm,  etc.  Gilead  (a  mountainous  district 
east  of  the  Jordan)  was  always  famous  for  medicinal  balsams.  The  caravan  of 
merchants  in  the  Story  of  Joseph  (page  20)  were  carrying  "spicery  and  balm 
and  myrrh"  from  Gilead  into  Egypt.  The  phrase  in  another  discourse  of 
Jeremiah,  Is  there  no  balm  in  Gilead?  has  passed  into  modern  rehgious  phrase- 
ology in  a  spiritual  sense. 

Page  237.  The  son  shall  not  bear  the  iniquity  of  the  father,  etc. — ^The  interest  of 
this  passage  is  its  contrast  with  the  language  of  the  Ten  Commandments,  where 
God  is  represented  as  visiting  the  iniquity  of  the  fathers  upon  the  children,  upon 
the  third  and  upon  the  fourth  generation.  An  important  principle  for  the  inter- 
pretation of  Scripture  is  the  proverbial  or  gnomic  character  of  the  language  used. 
The  literary  form  of  the  proverb,  or  gnome,  conveys  a  partial  truth;  it  may  be 
truth  of  the  most  profound  importance,  yet  a  partial  truth  as  distinguished 
from  a  universal  'proposition,'  and  so  needing  to  be  supplemented  by  other 

490 


^  Zechariah,  Malachi,  Habakkuk 

gnomic  sayings.  Thus,  the  wording  in  the  second  commandment  touches  the 
unquestionable  principle  of  heredity,  the  tendency  of  evil  to  descend  from 
parents  to  children.  The  language  of  Ezekiel  conveys  the  not  less  important 
principle  of  individual  responsibility:  the  child  can  be  emancipated  from  the 
hereditary  principle.  The  two  truths  are  supplementary  one  to  the  other; 
there  is  no  contradiction. 

Page  238.  Wreck  of  the  Goodly  Ship  Tyre.— It  is  hardly  worth  while  for 
any  reader  who  is  not  a  specialist  in  history  to  go  into  the  list  of  proper  names  in 
this  prophecy.  The  drift  of  the  whole  is  clear.  Tyre  was  the  leading  city  of 
maritime  enterprise.  This  doom  of  Tyre  imagines  the  leading  centres  of  com- 
mercial enterprise  making  their  contributions  to  the  building  or  loading  of  the 
magnificent  ship  'Tyre';  which  nevertheless  suffers  shipwreck.  The  prophecy 
is  recognized  as  a  locus  classicus  for  information  on  the  maritime  geography  of 
the  prophetic  age. — At  the  sound  .  .  .  the  suburbs  shall  shake:  there  is  some 
doubt  about  the  Hebrew  text  here,  and  some  commentators  understand  the 
meaning  to  be  the  ivavcs  shall  quake,  etc. 

Page  247.  The  Sevenfold  Vision. — ^The  general  drift  of  this  striking  proph- 
ecy, and  the  symbolism  of  the  details,  have  been  explained  on  page  244. — The 
High  Priest  afid  the  Adversary.  It  is  important  to  compare  this  passage  with  the 
Prologue  to  Job.  [Page  446.]  The  word  Satan  literally  means  Adversary. 
Used  as  a  proper  name  it  is  understood  as  Adversary  of  God,  or  the  Devil. 
Used  as  a  title  of  an  office,  it  is  adversary  in  the  sense  of  inspector:  the  Satan  of 
the  Book  of  Job  is  Inspector  of  the  Earth,  who  "  comes  from  going  to  and  fro  in  the 
earth  and  walking  up  and  down  in  it."  He  is  exercising  this  function  in  report- 
ing on  the  case  of  Job,  and  there  is  no  evil  in  what  he  does.  This  is  also  the 
sense  here,  except  that  in  this  case  the  Adversary  is  rebuked  for  excess  of  zeal. 

Page  252.  Then  they  that  feared  the  LORD  spake  one  with  another,  etc.— The 
connection  is  that  the  words  in  quotation  marks  are  the  desponding  thoughts  of 
the  righteous  which  led  them  to  condole  with  one  another;  and  the  LORD  heark- 
ened to  this  complaint. 

Page  254.  Habakkuk's  Rhapsody  of  the  Chaldeans.— The  three  'Acts'  of 
this  spiritual  drama  make  an  advancing  movement:  I.  A  Mystery  of  Providence; 
II.  The  Solution  seen  in  the  future;  III.  This  Solution  realized  as  visibly  present. 

I.  The  Prophet,  in  dialogue  with  God,  touches  the  mystery  of  sin  unpunished 
and  judgment  withheld.— God  announces  a  marv^el:  the  Chaldeans  as  a  con- 
quering power,  godless  and  irresistible.— The  Prophet  finds  his  niystery  inten- 
sified by  this  answer:  how  can  righteousness  use  godlessness  as  an  instrument  to 
punish  evil  that  is  less  than  its  own? 

II.  This  full  statement  of  the  problem  is  emphasized  by  the  Prophet's  retiring 
to  his  watch-tower  to  await  the  Divine  answer.— This  solution  is  conveyed 
under  the  gradually  elaborated  image  of  intoxication:  the  haughty  bearing  of 
the  Chaldean  is  no  more  than  the  reeling  of  the  drunkard  that  goes  before  his 
fall.  (See  note  on  page  515.)  This  coming  fall  is  suddenly  presented  in  the 
Doom  or  Taunt  Song  of  the  delivered  peoples. 

Doom  of  the  Chaldeans  [in  lyric  woes  alternating  with  Divine  word  of  denun- 
ciation].   The  first  stanzas  express  the  overthrow  of  the  haughty  Chaldeans 

491 


Notes  to  Particular  Books  § 

under  four  different  images.  (See  note  on  page  515.) — r.  This  unchecked 
career  of  the  conqueror  is  a  rolling  up  of  usury:  the  exactor  shall  come. — 2.  It  is 
building  a  house  of  refuge  from  evil,  only  to  find  shame  built  into  wall  and 
beam. — 3.  It  is  building  a  city  by  iniquity  only  to  make  a  bigger  bonfire  to 
blaze  abroad  the  avenging  God. — 4.  The  last  woe  is  addressed  to  the  foundation 
of  all:  trusting  in  dumb  idols,  whereas  the  living  Jehovah  is  the  World's  Teacher 

III.  A  Vision  Ode  of  Jehovah  come  to  Judgment.  The  structure  of  the  ode 
is  a  prelude  and  a  postlude  embodying  the  feelings  of  the  Prophet  as  he  beholds, 
while  the  body  of  the  ode  contains  the  vision  itself.  [Compare  the  structure  of 
the  Psalm  of  the  thunderstorm  (page  285).]    The  body  of  the  ode  consists  of 

Strophe:  All  nature  convulsed  with  advancing  Deity. 

Antistrophe:  Is  it  against  nature  that  this  advance  is  directed? 

Epode:  Nay,  it  is  for  the  salvation  of  his  people  that  God  comes. 

Page  257.  I  have  heard  the  report  of  thee  arid  am  afraid.  .  .  .  I  heard,  and  .  .  . 
my  lips  quivered  at  the  voice. — The  report,  voice,  refer  to  the  voice  speaking  what 
makes  the  body  of  the  ode.  What  exactly  is  this  voice?  Not  (a)  that  of  God,  or 
the  Celestial  Hosts,  or  such  voices  as  speak  the  passages  of  celebration  in  doom 
songs,  because  of  the  line.  They  came  as  a  whirlwind  to  scatter  me.  (b)  Nor  is  the 
ode  spoken  by  the  congregation  of  Israel,  which  would  make  actuality  and 
not  vision,  and  leave  no  place  for  the  uncertainty  of  the  postlude.  (c)  The  voice 
seems  to  be  that  of  Israel  in  vision.  This  makes  possible  the  mixed  feelings  of  the 
postlude.  The  intervention  of  Deity  is  only  in  vision,  yet  thus  made  so  realis- 
tically certain  that  the  Prophet,  in  the  postlude,  trembles  with  faith:  that  he 
should  feel  at  rest  waiting  for  the  invading  Chaldean  [when  he  that  shall  in- 
vade .  .  .  Cometh  up,  etc.]:  at  rest,  because,  though  the  fig  tree  shall  not  blossom, 
etc.,  the  Prophet  [through  this  vision]  can  exult  in  his  God. — Revive  thy  work  in 
the  midst  of  the  years:  a  reference  to  the  though  it  tarry  wait  for  it  of  II:  the  speaker 
prays  God  to  intervene  before  it  be  too  late. 

Page  261.  Prophetic  Story  of  Jonah. — ^The  analysis  of  this  has  been  given 
above,  page  259. — Page  263.     Yet  forty  days,  etc.    Compare  page  164. 

Page  265.  Passages  from  Nahum.  He  that  dasheth  in  pieces  is  come  up  before 
thy  face,  etc. — The  whole  passage  is  a  fine  example  of  impressionist  description. 
I  understand  the  successive  details  to  refer,  not  (as  some  interpret)  to  the 
description  of  the  enemy  army,  but  to  the  Ninevites.  The  city  is  suddenly 
aware  of  the  advancing  foe :  all  is  alertness  and  brave  preparation.  The  chariots 
rage  .  .  .  jus  tie  one  against  another:  that  is,  the  chariots  of  the  Ninevites  in 
their  haste.  He  remembereth  his  worthies,  etc.  The  Ninevites  are  confident  in 
the  thought  of  their  splendid  forces — but  there  is  a  stumbling;  they  hasten  to 
the  defence  of  the  walls — but  they  see  the  mantelet  (covering  of  battering  rams) 
of  the  foe  close  at  hand.  The  gates  of  the  river,  etc.  While  the  Ninevites  are 
manning  the  walls,  the  enemy  has  made  a  secret  entry  through  the  river  gates. — 
Huzzab  is  uncovered,  etc.  There  is  a  tradition  that  this  was  the  name  of  the 
queen  of  Nineveh:  she  has  been  dragged  from  the  seclusion  of  the  harem,  her 
maids  with  her  beating  on  their  breasts. 

Page  267.  Passage  from  Obadiah.  For  violence  done  to  thy  brother,  Jacob,  etc. 
— It  must  be  remembered  that  the  Edomites  were  descended  from  Esau,  brother 

492 


<§-  Book  of  Psalms 

of  Jacob.  For  the  whole  passage  compare  the  psalm  on  page  no. — For  as  ye 
have  drunk  upon  my  Jioly  mountain^  etc.  Dr.  T.  T.  Perowne  interprets:  "As  ye 
have  drunk  (who  are)  upon  my  holy  mountain;  as  even  you,  who  are  my  chosen 
people  and  inhabit  the  mountain  consecrated  by  my  presence,  have  not  escaped 
the  cup  of  my  wrath,  so  all  the  nations  shall  drink  of  that  same  cup,  etc." 

Notes  to  Psalms  and  Lyrics 

Page  271.  Prefatory  Psalms. — ^There  seems  to  be  a  distinct  idea  underlying 
the  Book  of  Psalms  that  certain  lyrics  should  be  prefaced  by  poems  of  a  medita- 
tive character.  Two  out  of  the  three  Festal  Anthems  (pages  342,  352)  have 
elaborate  prefaces  of  this  kind.  The  psalm  which  stands  first  in  the  Bible 
numbering  may  be  read  as  an  introduction  to  the  whole  collection.  It  is  a 
beatitude  of  the  meditative  life;  with  which  is  contrasted,  not  so  much  wicked- 
ness as  worldliness.  [Walking  in  the  counsel  of  the  wicked:  framing  our  life 
according  to  habits  of  the  outside  world.  Standing  in  the  way  of  sinners:  con- 
tinually mixing  with  them.  Sitting  in  the  seat  of  the  scornful:  accepting  the 
worldly  attitude  that  takes  superciliousness  for  superiority.]  The  two  lives  are 
set  off  by  the  contrasted  imagery  of  the  Tree  and  the  Chaff:  for  the  meditative 
life  the  rooted  tree,  going  through  its  regular  stages  of  leafage  and  fruit;  for  the 
worldly  life  the  Chaff — mere  outsides  without  pith,  carried  round  and  round  by 
forces  outside  themselves. — Note  that  law  of  the  LORD  has  not  the  restricted 
sense  of  the  modern  word  law,  but  is  equivalent  to  sacred  literature  in  general. 

Page  272.  National  Psalms. — The  title  extends  to  include  national  poems 
which  in  this  work  have  appeared  in  the  Historic  Outline:  the  Four  National 
Anthems  (pages  41,  53,  96,  107;  the  Psalms  for  the  Inauguration  of  Jeru- 
salem; the  Sennacherib  Psalms;  lyrics  of  the  Captivity  and  Return,  etc.  (pages 
68,  103,  no,  126). — Those  making  the  present  group  are:  (i)  poems  reflecting 
the  Messianic  idea  of  a  ruler  over  the  nations;  (2)  Zion  as  spiritual  leader  of  the 
nations;  (3)  the  more  restricted  idea  of  kingship  in  the  House  of  David;  (4)  a 
Royal  Marriage  hymn,  and  a  Processional  hymn  suitable  for  any  national  occa- 
sion; (5)  a  double  psalm  which  seems  to  be  an  echo  of  the  Blessing  of  Moses  (in 
Deuteronomy)  on  Israel  as  a  Theocracy. 

Page  273.  King  and  Priest.— This  remarkable  lyric,  it  is  said,  is  more  fre- 
quently quoted  in  the  N.  T.  than  any  other  portion  of  the  O.  T.  Its  structure  is 
made  up  of  two  brief  oracles,  having  all  the  marks  of  antiquity,  supported  each 
by  a  quatrain  of  flowing  rhetoric  that  presents  a  conquering  career.  The  first 
oracle  simply  puts  the  idea  of  Messiah  as  a  world  conqueror;  the  second  adds  the 
spiritual  function  of  the  priest— not  the  subordinate  priest  of  the  Levitical 
courses,  but  the  universal  priest  suggested  by  the  incident  of  Melchizedek, 
who  blessed  Abraham  as  "  priest  of  the  Most  High  God."  [For  N.  T.  use  of  this 
idea  compare  N.  T.  volume,  pages  353-356,  422.]— On  the  mountains  of  holiness: 
compare  opening  of  Zion  Mother  of  Nations  (page  275). — From  the  womb  of  the 
morning,  etc.  It  is  warfare  that  brings  out  the  supreme  value  of  youth;  and 
dew  is  a  regular  image  for  the  assembling  of  countless  multitudes.  Thus  the 
assembling  of  the  tribes  at  the  sacred  feasts  (psalm  133)  is  compared  to  the 
"  dew  of  Hermon  descending  upon  the  hill  of  Zion."— i^e  shall  drink  of  the  brook 
in  the  way:  continued  pursuit  that  does  not  stop  for  refreshment. 

493 


Notes  to  Particular  Books  -g> 

Page  275.  Zion  Mother  of  Nations. — Zion  is  the  speaker  throughout,  ad- 
dressing herself.  As  men  are  proud  to  claim  Egypt  [Rahab]  as  their  birthplace,  or 
Babylon,  so  they  will  claim  Zion;  not  individuals  alone,  but  nations.— The  final 
couplet  may  be  interpreted  (i)  to  suggest  a  procession  of  the  nations,  as  in  the 
Processional  Hymn  (see  following  note);  or  (2)  that  all  forms  of  excellence  have 
their  source  in  Zion. 

Page  275.  A  Processional  Hymn. — This  magnificent  lyric  is  a  Processional 
Hymn,  Though  no  doubt  originally  composed  for  some  specific  occasion,  it 
has  nothing  to  limit  it  as  such;  but  might  be  used  by  the  Hebrews  in  the  same 
way  as  Christians  celebrate  triumphs  by  singing  Te  Deuni.  Not  only  does  this 
ode  at  one  point  picture  the  actual  procession  of  the  day,  but  the  idea  of  proces- 
sion as  concealed  imagery  is  made  to  run  through  the  whole;  until  the  past, 
present,  and  future  of  Israel's  history  have  appeared  as  a  series  of  vast  proces- 
sions.— The  introduction  starts  from  the  traditional  formula  of  procession:  the 
song  of  the  Levites  starting  with  the  ark. — Then  section  I  reviews  the  past. 
First,  the  wilderness  life  of  Israel  is  suggested  as  a  procession  of  him  that  rideth 
through  the  deserts:  the  oppressed  and  solitary  prisoners  of  Egypt  have  been 
multiplied  into  the  families  of  a  prosperous  land.  The  people  marched  through 
the  wilderness,  with  their  God  before  them,  Sinai  itself  trembHng  at  the  presence: 
a  plentiful  rain  [of  manna:  compare  the  prominence  of  this  in  the  Wilderness 
Anthem,  page  43]  was  prepared  by  the  good  God  to  strengthen  his  weary 
inheritance  while  they  must  dwell  in  the  desert. — So  far  strophe:  the  antistrophe 
proceeds  to  the  conquest  of  the  land  of  promise.  It  is  presented  with  such  com- 
pressed force,  that  it  becomes  a  victorious  procession  from  Bashan  to  Mount 
Zion.  The  conquest  appears  as  but  two  notes:  Jehovah  giving  the  word  of 
advance,  the  women  publishing  the  tidings  of  victories.  What  follows  is  intelli- 
gible and  forceful  as  disconnected  snatches  of  war  ballads  {lines  printed  in 
italics):  on  any  other  view  the  words  are  barely  intelligible.  The  compressed 
brevity  appears  again  in  bringing  together  Bashan  (first  stage  of  conquest) 
and  Zion  (the  final  metropolis) :  all  between  vanishes.  Here  again  are  snatches 
of  conquest  songs,  each  caught  up  in  triumphant  assertion.  The  whole  past  of 
Israel  becomes  one  procession:  Sinai  is  in  the  sanctuary. — With  section  II  we 
pass  to  the  present,  the  rhythm  partly  changing.  God  is  a  God  of  daily  de- 
liverances: he  who  brought  from  the  Red  Sea  and  from  Bashan  brought  us  that 
we  might  go  on  to  conquer.  Another  strophe  realizes  the  actual  procession  of 
the  day:  singers,  dancers,  minstrels,  and  the  tribes  in  their  order.  Its  anti- 
strophe  turns  to  the  future,  and  again  the  dominant  image  appears:  the  future 
of  Israel  is  a  procession  of  the  peoples,  flocking  to  the  temple  at  Jerusalem  [the 
various  peoples  are  described  by  symbolic  names:  the  wild  beast  of  the  reeds  is  no 
doubt  Egypt,  the  rest  can  only  be  guessed  at],  distant  Ethiopia  bringing  up  the 
rear.  The  antistrophe  that  remains  is  a  final  ascription  of  praise,  but  (in  an 
echo  from  the  Blessing  of  Moses:  compare  Deuteronomy  page  50:  who  rideth 
upon  the  heavens  for  thy  help)  is  able  to  keep  up  the  processional  imagery :  God 
rideth  upon  the  heavens  of  heavens. 

Page  278.  A  Royal  Marriage  Hymn. — After  a  brief  introduction  a  strophe 
is  devoted  to  the  royal  bridegroom,  its  antistrophe  to  the  bride. — At  thy  right 
haiid  doth  stand  the  queen  in  gold  of  Ophir:  not  the  bride,  but  the  Queen  Mother. 

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The  wife  of  a  king  was  regarded  as  the  mother  of  his  children;  the  king's  mother 
is  always  emphasized.  Thus  in  the  Historic  Outline  each  king  at  his  accession 
is  described  as  the  son  of  such  and  such  a  mother.  Compare  in  Solomon's  Song 
(page  364):  "The  crown  wherewith  his  mother  hath  crowned  him  in  the  day  of 
his  espousals." 

Page  279.  The  Covenant  of  David,  etc. — ^The  impressive  point  in  this  poem 
is  the  burst  of  sublime  rapture  with  which  the  idea  of  the  covenant  with  David 
is  welcomed,  made  the  more  prominent  by  the  despondency  that  follows. 

Page  281.  Thoughts  from  the  Song  of  Moses. — The  traditional  title  to 
psalm  90,  A  Prayer  of  Moses  the  man  of  God,  is  sufficiently  explained  by  the 
fact  that  this  psalm  and  the  one  that  follows  it  seem  to  be  expansions  of  two  lines 
in  the  Blessing  of  Moses  in  Deuteronomy  (page  50) : 

The  Eternal  God  is  thy  dwelling  place, 
A  fid  wider neath  are  the  everlasting  arms. 

Psalm  90,  in  its  first  section,  starts  with  the  expression  of  the  first  line  of  that 
couplet,  and  expands  the  contrast  between  the  eternal  dwelling  place  and  the 
passing  generations.  The  second  section,  still  on  the  gloomy  side  of  the  topic, 
leads  with  the  further  thought  that  the  passage  of  life's  moments  is  the  wrath  of 
God  upon  man's  iniquities.  Then  comes  a  change  in  the  spirit  of  the  meditation. 
The  third  leading  couplet  connects  the  numbering  of  our  days  with  the  bringing 
of  wisdom:  the  past  of  affliction  is  as  night,  let  the  present  moment  be  the  morn- 
ing of  blessing,  which  shall  extend  to  the  whole  day  of  remaining  life,  a  day  of 
established  works  and  reflection  of  Divine  beauty. — Psalm  91  develops  the  other 
line  of  the  couplet,  the  protection  of  the  everlasting  arms.  Each  strophe  starts 
from  the  main  idea  of  dwelling  place  (or  its  synonym),  crowds  together  expres- 
sions of  protection,  and  finds  a  climax,  the  first  in  the  reward  of  the  wicked,  the 
second  in  God's  own  word  of  protection  for  the  good. — He  shall  deliver  thee,  etc. 
The  psalmist  is  addressing  himself. — We  bring  our  years  to  an  end  as  a  tale  that  is 
told.  The  word  tale  has  been  understood  in  the  sense  of  story;  thus  Shakespeare 
paraphrases,  "a  tale  told  by  an  idiot,  full  of  sound  and  fury,  signifying  nothing." 
But  there  is  another  usage  of  the  word:  a  shepherd  "telling  the  tale  of  his  sheep" 
would  mean  counting  the  number  of  them.  This  would  be  peculiarly  effective  in 
this  context:  we  spend  our  years  as  the  counting  of  numbers,  one,  two,  three,  up 
to  seventy.  The  original  Hebrew  does  not  settle  the  question  between  these 
two  interpretations,  as  it  is  a  word  only  used  in  this  passage,  and  of  uncertain 
etymology. 

Page  285.  Psalms  of  Nature. — Biblical  poetry  does  not,  like  Greek  poetry, 
delight  in  the  beauty  of  nature  for  its  own  sake.  Nature  is  always  regarded  as  a 
manifestation  of  God.  The  Thunderstorm  in  the  very  Voice  of  the  Lord.  The 
restless  rise  and  fall  of  the  waves  suggests  in  contrast  Jehovah's  Immovable 
Throne.  Man  has  dominion  over  nature  as  the  Viceroy  of  God.  And  the  two 
principal  psalms  of  this  order  put  together  the  world  without  and  the  world 
within:  the  starry  heavens  and  the  moral  law. 

Page  285.  Song  of  the  Thunderstorm.— This  Song  of  the  Thunderstorm  is 
constructed  upon  the  envelope  figure.    The  opening  and  closing  quatrains  are 

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subjective,  conveying  the  feelings  of  the  poet  observer,  first,  as  the  signs  of  the 
coming  storm  move  him  to  thoughts  of  the  grandeur  of  God;  then  at  the  close, 
when  he  feels  himself  enveloped  in  the  peace  of  God's  protection.  The  inter- 
vening triplets  are  objective,  and  realize  a  thunderstorm,  rising  out  of  the 
waters,  sweeping  through  the  forests,  dying  away  over  the  wilderness,  and  leav- 
ing a  freshness  which  makes  nature  seem  like  a  temple  where  all  things  are  cry- 
ing Glory.  The  voice  of  the  LORD  has  made  a  crashing  refrain  for  this  body  of  the 
poem,  seven  times  repeated.— r/ze  LORD  sat  as  king  at  the  flood:  although  the 
expression  in  the  original  is  pecuKar  to  the  Genesis  account  of  the  Deluge,  yet  it 
seems  impossible  to  see  in  this  place  an  allusion  to  an  historic  event.  The  flood- 
is  either  the  waters  from  which  the  tempest  arose;  or  it  is  an  expression  suggest- 
ing the  foioitains  of  the  deep  broken  up,  and  the  opening  of  the  windows  of  heaven, 
which  were  an  element  in  the  description  of  the  Deluge,  and  which  threaten  to 
recur  in  every  furious  tempest. 

Page  286.  Man  the  Viceroy  of  God. — ^The  interpretation  of  this  psalm  will 
be  discussed  in  the  notes  on  the  envelope  Figure  and  Direct  Metaphor  (pages 

511.513)-  .    ^ 

Page  287.  The  Heavens  Above  and  the  Law  Within. — Antistrophic  form  is 
here  applied  to  the  antithesis  (it  might  almost  be  called  an  apposition)  between 
the  revelation  of  God  in  the  Heavens  above  and  in  the  Law  within.  The  ques- 
tion whether  the  author  of  this  poem  in  its  present  form  incorporated  a  lyric  of 
an  earlier  age  cannot  affect  the  hterary  unity  of  the  whole.  The  union  of  the 
two  ideas  has  impressed  the  most  diverse  thinkers  of  diverse  ages.  Zoroaster 
has  it  {Yasna,  xxxi.  g) : 

He  who  flrst  planned  that  these  skies  should  be  clothed  with  lights, 

He  by  his  wisdom  is  creator  of  Righteousness,  wherewith  to  support  the  best  mind. 

It  was  a  saying  of  the  German  Kant  that  the  starry  heavens  above  and  the  moral 
law  within  him  were  the  perpetual  wonders  to  his  soul.  So  Wordsworth,  ad- 
dressing Duty: 

Thou  dost  preserve  the  stars  from  wrong; 

And  the  most  ancient  heavens  through  thee  are  fresh  and  strong. 

In  a  modified  form  the  same  combination  inspires  the  companion  psalms  on 
page  287,  which  celebrate  the  God  of  the  world  within  and  the  world  without. 
For  the  device  of  setting  two  contrasted  thoughts  side  by  side  without  any  con- 
necting words,  compare  Evil  Unbounded  (p.  324). — More  in  detail:  we  have 
first  the  general  revelation  of  the  heavens,  wordless  but  extending  their  sphere 
(image  of  the  measuring  line)  over  the  whole  earth;  then  this  specializes  to  the 
sun  as  the  chief  figure  in  this  world-wide  revelation;  again,  there  is  general 
celebration  of  the  Law  of  the  Lord,  and  recognition  of  its  special  function  to 
warn  against  sin:  a  conclusion  dedicates  the  whole  meditation  to  God. 

Page  288.  The  World  Within  and  the  World  Without.— Unified  by  the 
ejaculation.  Bless  the  LORD,  0  my  soul,  at  the  beginning,  middle,  and  end,  these 
two  psalms  make  up  a  glorious  ode,  celebrating  God  as  the  God  of  the  personal, 

496 


§  Book  of  Psalms 

individual  life,  or  the  World  Within,  and  of  the  external  universe,  or  the  World 
Without.  The  same  rhythmic  form  obtains  in  each:  stanzas  of  five  strains, 
changing  in  the  middle  of  each  psabn,  with  a  certain  change  of  thought,  into 
stanzas  of  four  strains. 

I 

[Stanzas  of  five  strains.]  Blessings  from  Jehovah  for  the  personal,  individual 
life:  the  reference  to  Israel  is  a  suggestion  how  Israel  from  among  the  nations 
was  brought  into  a  personal  relation  with  God. 

[Third  and  fourth  stanzas:  of  four  strains.]  The  frailty  and  brief  life  of 
man:  God's  tenderness  and  contrasting  everlastingness. 

[Final  stanza:  of  five  strains.]  From  the  personal  life  there  is  a  rise  to  a  climax 
in  the  higher  personalities  of  angels  and  superhuman  ministers  of  God. 

II 

[Stanzas  of  five  strains.]  God  and  the  external  universe:  it  constitutes  his 
dwelUng  place  and  attendant  pomp — his  creation — the  sphere  of  his  govern- 
ment, and  exhibition  of  his  glory  and  order  in  all  living  things. 

[Sixth  and  seventh  stanzas:  of  four  strains.]  The  dependence  of  all  these 
creatures  on  Jehovah:  as  he  sends  forth  or  withholds  his  spirit  they 
flourish  or  droop. 

[Final  stanza:  of  five  strains.]  The  eternal  glory  of  God  in  nature. 

Page  293.  Psalms  of  Judgement. — ^The  Scriptual  word  'Judgement'  ex- 
presses what  the  modern  world  calls  'Providence.'  In  the  group  of  psalms  cele- 
brating this  idea  we  have:  (i)  Two  Visions  of  God  manifesting  himself  as  Judge 
of  the  Earth;  with  a  third  psalm  expressing  the  longing  for  this  in  the  familiar 
phrase  LORD,  how  long?  (2)  The  great  Song  of  the  Redeemed.  (3)  Two  psalms 
dealing  with  what  was  the  great  trial  to  the  faith  of  the  ancient  world,  the 
spectacle  of  Wickedness  allowed  to  go  on  in  prosperity.  One  of  the  two  faces 
the  mystery  in  the  tone  of  quiet  meditation;  in  the  other,  the  poet  almost  loses 
his  faith,  yet  recovers  it. 

Page  293.  A  Vision  of  Judgement. — The  Introduction  presents  God  emerg- 
ing out  of  Zion  in  a  blaze  of  glory,  and  summoning  the  world  to  judgment. 
[Compare  the  more  elaborate  parallel  in  Zion  Redeemed:  see  pages  375  and  503.] 
A  strophe  giv^es  the  address  of  God  to  his  saints;  the  antistrophe  his  remonstrance 
to  the  wicked.  The  thought  of  both  sections  is  the  same:  that  the  spiritual 
things  of  thanksgiving  and  a  righteous  life  are  above  all  sacrifices. — Him  that 
ordcreth  his  conversation  aright:  conversation  means  behavior.  It  is  a  Latinization 
of  our  colloquial  phrase  'running  about.' 

Page  294.  Song  of  the  Redeemed. — This  favorite  psalm  (besides  introduc- 
tion and  conclusion)  has  two  sections,  distinguished  by  a  marked  difference  of 
rhythm.  In  I,  we  have  four  types  of  trouble  (wandering  in  the  wilderness, 
imprisonment,  sickness,  perils  of  the  sea) :  each  is  described  in  a  few  lines,  fol- 

497 


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lowed  by  an  (italic)  refrain,  the  cry  for  help,  and  a  (capitals)  refrain,  the  shout 
of  thanksgiving.  In  II,  there  is  a  change  to  the  pendulum  rhythm:  God  bringing 
down  [lines  indented  to  the  right]  and  setting  up  [lines  indented  to  the  left]. 

Structure  like  this  lends  itself  to  expression  in  music.  For  the  descriptions  of 
trouble  (say)  unison  of  men's  voices;  for  the  italic  refrain  and  its  following 
couplet,  harmony  of  treble  and  alto;  for  the  shout  of  thanksgiving,  the  full 
choir.  For  section  II,  alternation  between  two  sides  of  the  choir,  or  between 
men's  and  women's  voices. 

Page  297.  Judgement  of  a  Corrupt  World.  A  rhapsodic  picture  of  Divine 
Judgment.  A  world  is  displayed  as  totally  corrupt;  a  stanza  expresses  the 
Divine  astonishment  at  the  blindness  of  the  wicked;  in  the  next  stanza  this  very 
thought  in  the  bosom  of  Deity  is  seen  to  reveal  itself  as  panic  spreading  among 
the  wicked  on  earth. — The  fool  hath  said  in  his  heart,  There  is  no  God.  This  is 
sometimes  misquoted  to  imply  that  an  atheist  is  a  fool.  It  means  the  converse; 
that  a  fool  (one  whose  life  is  morally  corrupt)  is  practically  an  atheist.  Compare 
the  elaboration  of  this  thought  in  the  psalm  on  "Evil  Unbounded,  etc."  [page 
324,  and  note,  page  500]. 

Page  300.  The  Mystery  of  Prosperous  Wickedness. — This  psalm,  though 
fascinating  to  the  reader,  is  difficult  of  interpretation.  The  topic  is  the  great 
mystery  of  prosperous  wickedness;  and  into  the  language  of  the  closing  verses 
it  is  only  too  easy  to  read  the  modern  doctrine  of  a  future  world  in  which  are 
redressed  the  inequalities  of  this  life.  Yet  it  appears  to  me  certain  that  no  such 
interpretation  is  possible  in  the  present  case.  The  general  consideration  applies: 
this  conception  of  a  future  life  is  so  revolutionizing  that,  if  held  at  all,  it  must 
make  itself  prominent,  and  not  appear  merely  as  an  allusion.  In  the  present 
case  we  have,  not  (as  might  at  first  appear)  a  mystery  and  its  sudden  solution; 
but  rather  a  failure  of  faith  in  a  received  doctrine  which  at  the  last  moment  is 
suddenly  strengthened.  The  psalmist  contemplates  the  prosperity  of  the 
wicked,  and  the  scepticism  as  to  a  God  of  judgment  which  this  tends  to  engender, 
until  he  is  almost  caught  in  the  mist  of  doubt  himself:  nothing  but  loyalty  to  his 
faithful  brethren  hinders  him  from  yielding.  In  this  painful  conflict  he  goes 
into  the  sanctuary  of  God:  in  a  moment  his  failing  faith  is  confirmed.  Faith  in 
what?  That  this  prosperity  of  the  wicked  is  only  a  dream:  when  God  awakes 
he  will  overthrow  them,  but  keep  the  pious  by  his  side.  Thou  shall  guide  me 
with  thy  counsel  all  through  the  night  of  trouble,  and  afterward  receive  me  with 
glory  when  the  visitation  is  passed,  and  the  righteous  are  found  triumphant. 
The  other  view  has  been  much  assisted  by  the  next  line:  Whom  have  I  in  heaven 
but  thee?  But  that  this  can  have  no  reference  to  heaven  as  the  sphere  of  immor- 
tal life  is  sufficiently  shown  by  the  parallel  line:  And  there  is  none  upon  earth 
that  I  desire  beside  thee.  Note  again  the  threefold  surely,  as  a  guide  to  the  critical 
points  in  the  thought  of  the  psalm:  the  first  emphasizes  the  conclusion,  God 
is  good  to  Israel,  whatever  appearances  may  suggest;  the  second  marks  the 
nadir  point  of  the  psalmist's  scepticism,  that  piety  was  all  vain;  the  third  marks 
the  healing  thought,  the  slippery  prosperity  of  the  wicked. — One  passage  is 
difficult  in  its  phraseology: 

Therefore  his  people  return  hither; 
And  waters  of  a  full  cup  are  wrung  out  by  them. 
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<§-  Book  of  Psalms 

Assuming  the  correctness  of  the  text  it  is  best  to  interpret:  God's  people  from 
this  spectacle  of  the  untouched  prosperity  of  evil  men  turn  round  to  their  own 
hard  life,  and  wring  out  bitter  tears  at  the  contrast. 

Page  303.  Psalms  of  Religious  Experience. — The  religious  experience  in 
this  group  of  psalms  is  mainly  that  of  trouble  and  deliverance.  In  three  of  the 
psalms  the  deliverance  is  presented  dramatically:  that  is  to  say,  a  change  in  the 
external  circumstances  making  the  trouble  comes  suddenly  during  the  prayer 
for  relief.  [Anthem  of  Deliverance — Twice-told  Deliverance — Salvation  in 
Extremity.]  In  another  [the  Searcher  of  Hearts,  etc.]  there  is  an  equally  dra- 
matic transition,  but  it  is  wholly  in  the  psalmist's  mind,  not  in  external  cir- 
cumstances. The  brooding  ov^er  the  Divine  omnipresence  as  a  burden  touches 
the  topic  of  childbirth;  in  the  helplessness  of  the  unborn  babe  the  Divine 
omnipresence  becomes  a  comfort,  and  at  the  close  of  the  psalm  the  searching  of 
heart  is  felt  as  an  aspiration.  One  poem  celebrates  deliverance  from  the  trouble 
of  sin  in  the  past;  another  [Prayer  of  a  Sin-stricken  Conscience]  simply  prays  for 
the  deliverance.  In  the  great  lyric,  The  Right  Hand  of  the  Lord  changeth  not, 
the  despondent  mind  forces  itself  into  confidence  by  meditating  on  God's  de- 
liverances of  his  people  in  the  past.  On  the  other  hand,  in  The  Struggle  with 
Despair  the  speaker  gets  no  further  than  the  struggle;  while  in  one  psalm  [The 
DecHning  Life,  etc.]  the  sense  of  ebbing  vitality  is  finely  contrasted  with  con- 
templation of  the  eternally  abiding  God.  In  one  poem  [Exiled  from  the  House  of 
God]  refrains  convey  the  confidence  of  hope  while  the  body  of  the  poem  dwells  on 
the  sense  of  trouble. 

Page  308.  Thy  way,  0  God,  is  in  holiness. — ^The  main  use  of  the  word  holiness 
in  the  O.  T.  is  to  express  the  separateness  of  the  chosen  people  from  the  nations. 
The  thought  here  is  that  God's  'way'  is  seen  in  the  case  of  his  consecrated  peo- 
ple. [Compare  in  the  psalm  King  and  Priest  (above,  page  273)  the  words  On 
the  mountain  of  holiness.]  The  situation  of  Israel  at  the  Red  Sea  was  a  situation 
from  which  there  seemed  to  be  no  outlet:  sea  in  front,  foe  behind,  thunderstorm 
above.  Suddenly  the  way  for  the  consecrated  people  opened  through  the  sea 
itself,  which  they  crossed  as  simply  as  a  flock  of  sheep  led  by  its  shepherd. 

Page  309.— Mawy  bidls  have  compassed  me.  The  first  stanza  has  depicted 
internal  trouble;  in  the  second  internal  trouble  is  enhanced  by  external  threaten- 
ings,  under  figures  of  bulls,  robbers,  lions:  at  its  height  deliverance  suddenly 
comes. 

Page  ^ll.—Surcly  thou  wilt  slay  the  wicked,  etc.  The  new  train  of  feeling,  that 
welcomes  the  never  ceasing  presence  of  God,  at  this  point  takes  fire  in  a  burst  of 
purity:  compare  in  the  Answer  to  Prayer  (page  320). 

Page  313.  Exiled  from  the  House  of  God. — This  psalm  is  often  interpreted 
of  actual  exile;  and  this  seems  favored  by  the  lines — 

Therefore  do  I  remember  thee  from  the  land  of  Jordan, 
And  the  Hermons,from  the  Hill  Mizar. 

But  I  prefer  to  read  this  as  Metaphor  Direct  (below,  page  $12):  Like  a  traveller 
taking  his  last  look  at  the  home  land  he  is  leaving,  so  does  my  memory  yearn  after 
the  place  of  my  God.    The  context  is  certainly  metaphorical:  Deep  calleth  unto 

499 


Notes  to  Particular  Books  § 


deep  at  the  noise  of  thy  waterspouts:  thrust  away,  plunged  deeper  and  deeper  by- 
some  cataract,  as  the  echo  of  its  fall  goes  down.  And  there  is  an  absence  in  the 
psalm  of  any  local  color  from  a  foreign  land. 

Page  318.  Drama  of  Night  and  Morning. — Despondent  outlook  with  fatigue 
of  night  (strophe),  vigor  and  resolution  with  the  refreshment  of  waking  (anti- 
strophe)  :  the  whole  is  drama,  because  the  change  is  brought  about  by  external 
circumstances. 

Page  320.  Under  the  Protection  of  Jehovah. — This  title  gives  the  unity 
of  this  familiar  lyric.  The  idea  is  developed  by  imagery;  first,  the  image  of 
the  shepherd,  detailed  at  length;  then  by  a  rapid  succession  of  images  briefly 
touched — the  blockade,  the  feast,  the  flowing  fountain,  the  river  following  the 
Israelites  in  their  wanderings  through  the  desert,  with  climax  in  the  favorite 
image  of  a  dweller  in  God's  house. 

Page  321.  A  Song  of  Trust. — The  structure  of  this  poem  is  a  striking  illustra- 
tion of  the  lyric  device  of  *  Interruption.'  A  quatrain  gives  the  simplest  possible 
expression  of  trust  in  God;  point  is  given  to  it  by  the  interruption  of  another 
lyric  giving  (strophe)  awful  threats,  (antistrophe)  the  calm  rejoinder  of  faith. 

Page  322.  The  Consecrated  Life. — Compare  the  variant  of  this  in  one  of  the 
Psalms  for  the  Inauguration  of  Jerusalem  (page  69,  and  note  page  475). 

Page  324.  The  transgression  of  the  wicked  uttereth  its  oracle  within  his  heart. — 
This  fine  rendering  of  R.  V.  margin  turns  on  the  use  of  the  word  oracle  for  the 
actual  utterances  of  God  (compare  page  470,  note  to  page  38).  There  are 
three  stages  of  moral  decline:  at  first  the  sinner  has  to  sin  in  the  teeth  of  re- 
monstrating conscience;  then  conscience  is  dead  and  he  sins  peaceably;  there 
is  a  lower  depth  when  conscience  takes  the  side  of  evil,  and  its  secret  prompt- 
ings replace  the  oracles  of  God. 

Page  324.  From  the  Alphabet  of  the  Law. — What  is  here  given  is  a 
fragment,  to  illustrate  what  is  too  prominent  in  the  Psalter  to  be  wholly  un- 
noticed. Many  psalms  are  '  alphabetical ' :  that  is,  in  the  original  language  succes- 
sive verses  begin  with  successive  letters  of  the  Hebrew  alphabet.  Our  translators 
have  not  attempted  to  represent  this.  [In  the  Golden  Treasury  Psalter  (Macmil- 
lan)  the  translation  is  altered  to  bring  this  out.]  The  great  example  of  this  alpha- 
betical idea  is  Psalm  1 19.  Here  we  have  twenty- two  sections,  corresponding  to 
the  twenty-two  lettersof  the  Hebrew  alphabet;  each  section  is  made  up  of  eight 
couplets  commencing  with  the  special  letter;  and  in  every  couplet  there  is  a  word 
which  is  a  synonym  of  the  word  law.  An  idea  of  the  effect  can  be  caught  from 
the  specimen  given.  Such  tours  de  force  of  alphabetical  and  similar  ingenuity 
have  been  prominent  at  certain  periods  of  literary  history.  Modern  taste 
retains  them  in  the  'acrostic' 

Page  326.  Liturgies. — The  modern  usage  of  the  word  'Liturgy'  applies  it  to 
Divine  Ser\dce  in  which  various  moods  of  the  soul  are  represented — penitence, 
supplication,  prayer,  exposition,  and  the  like,  perhaps  differentiated  by  different 
postures  of  kneeling,  standing,  sitting,  but  with  no  links  of  transition  from  one 
to  another.  It  is  remarkable  that  several  of  the  psalms,  sometimes  short  psalms, 
are  made  up  of  these  moods  of  the  soul,  standing  side  by  side,  without  transitions. 
From  the  way  these  are  printed  in  the  present  work  no  further  explanation  is 
necessary. 

500 


<§-  Book  of  Psalms 

Page  326.  By  terrible  things  thou  wilt  answer  us  in  righteousness. — From  the 
Scriptural  use  of  this  word  righteousness  (compare  page  519)  the  answer  in  right- 
eousness becomes  the  vindication  of  right  by  Divine  Providence. 

Page  327.  /  waited  patiently,  etc. — In  this  first  section  of  the  psalm  a  strophe 
presents  a  great  deUverance  which  has  put  a  new  song  in  the  psalmist's  mouth; 
the  antistrophe  gives  the  new  song. — But  wherein  consists  the  'newness'?  If 
the  second  section  be  read  apart  from  the  italic  passages,  it  is  found  to  lay  down 
the  supremacy  of  righteousness  over  sacrifice  (compare  the  Vision  of  Judgment, 
pp.  293-4).  The  italic  passages  are  parenthetic  interruptions  bringing  out  how 
this  doctrine  is  one  to  which  the  speaker's  ears  have  been  opened  by  the  experience 
narrated  in  the  first  section;  he  is  resolved  to  bear  testimony  to  this  new  reading 
of  "the  law." 

Page  331.  Song  of  God's  House. — The  main  point  of  this  poem  will  be 
treated  in  the  Note  on  Direct  Metaphor  (page  514):  it  is  a  song  of  the  pilgrim- 
ages to  the  sacred  feasts.  The  structure  is  noticeable:  triplet  stanzas  express  the 
worshippers'  longings  for  these  pilgrimages;  the  rest  is  made  up  of  a  strophe, 
presenting  the  pilgrimages,  and  an  antistrophe  containing  the  pilgrims'  hymn. 
[The  antistrophe  is  'interrupted'  by  one  of  the  triplet  stanzas.] — In  whose 
heart  are  the  highways  to  Zion:  the  lover  of  these  pilgrimages:  the  way  to  Zion 
runs  through  his  heart. — Passing  through  the  valley  of  Weeping,  etc.  Dreary 
spots  on  the  route  are  converted  for  the  season  into  gaiety  by  the  flocking 
pilgrims,  like  dry  places  covered  for  a  while  with  blessings  by  the  brief  spring 
rains.  (Another  example  of  metaphor  direct.) — They  go  from  strength  to  strength: 
from  stage  to  stage  of  the  ascent  to  Zion. 

Page  332.  Votive  Hymns.  Page  342.  Votive  Anthems.— The  Bible  regu- 
larly treats  the  fulfilment  of  a  vow  by  a  combination  of  the  personal  experience 
with  the  general  topic  of  Divine  deliverances.  In  the  hymn,  My  soul  shall  make 
her  boast,  etc.,  the  personal  element  appears  in  the  Solo  part,  the  general  topic 
in  the  Chorus  part. — In  the  hymn  that  follows  this,  the  two  elements  are  less 
clearly  separated:  on  the  whole  the  strophe  is  general,  the  antistrophe  personal. — 
In  the  great  Votive  Anthem  (342-51),  only  two  out  of  the  seven  sections  are 
personal,  while  the  other  five  put  general  or  national  thanksgiving.    See  below. 

Pages  336  to  358.  Festal  Anthems. — What  are  presented  under  these  titles 
are  made  by  putting  together  successive  psalms  of  the  traditional  Bible.  Such 
Anthems  make  an  approach  to  the  modern  oratorio.  Of  course,  the  indications 
of  Chorus,  Semichorus,  and  the  like,  are  only  editorial  suggestions:  their  value 
will  be  tested  if  the  arrangement  is  carried  out  in  practice. 

Page  336.  Jehovah  Reigneth.— The  successive  psalms  (95-100)  have  some- 
times been  called  Accession  Hymns,  as  emphasizing  the  thought  of  Jehovah 
as  king  over  all  the  nations.  As  here  arranged,  the  Anthem  is  in  five  parts. 
Parts  I,  III,  V  (that  is,  the  beginning,  the  middle,  and  the  close)  have  the 
pendulum  rhythm  of  alternation  between  praise  and  motives  for  that  praise. 
[Compare  below,  the  Anthem  Hallelujah.]  Separating  these  we  have  II,  in  the 
more  measured  joy  of  antistrophic  structure;  and  IV,  distinguished  by  refrains: 
the  (italic)  refrain  of  awe,  and  the  refrain  of  ecstasy  (printed  in  capital  letters). 

Page  342.  Votive  anthem:  The  Egyptian  Hallel.— In  this  case,  the  putting 

501 


Notes  to  Particular  Books  § 

together  of  successive  psalms  (111-118)  is  not  a  modern  suggestion,  but  is  the 
traditional  'Hallel,'  used  at  the  three  great  Feasts,  the  Feast  of  Dedication,  and 
the  New  Moons.  [The  title  Egyptian  is  founded  on  section  III.]  It  falls  into 
seven  divisions.  I  is  prefatory,  in  the  quiet  tone  of  meditation.  [In  the  original 
these  two  psalms  are  alphabetical.]  II  is  a  general  Doxology;  IV  is  the  Doxol- 
ogy  of  Israel;  VI  is  the  brief  Doxology  of  the  Nations.  Ill  is  the  foundation  on 
which  the  whole  rests:  the  Deliverance  from  Egypt.  It  is  based  on  the  primi- 
tive conception  of  Deity  as  a  local  power  (compare  in  Jonah,  page  259) :  the  new 
thought  is  the  marvel  of  the  presence  of  a  God  moving  with  his  people.  This  is 
developed  by  the  art  efifect  known  as  Introversion : 

A  new  conception  of  Deity! 

All  nature  convulsed! 

Why  all  nature  convulsed? 
At  this  new  conception  of  Deity! 

Such  introversion,  it  is  unnecessary  to  say,  prevails  through  various  branches  of 
art.    It  has  even  come  down  to  modern  sport: 

What  is  the  matter  with  Smith? 

He's  all  right! 

Who's  all  right? 
Smith! 

Sections  V  and  VII  contain  the  votive  element.  The  matter  of  these  sections  is 
practically  identical.  But  in  V  there  is  nothing  to  suggest  more  than  one 
speaker,  the  worshipper  performing  his  vow.  VII  involves  (i)  a  Soloist,  the 
worshipper;  (2)  a  Chorus,  his  escort  of  friends  (or  the  whole  People);  and  (3)  in 
the  latter  part  a  Chorus  of  Priests  awaiting  the  Procession  at  the  Temple. — 
Open  to  me  the  gates  of  righteousness  .  .  .  this  is  the  gate,  the  righteous  shall  enter 
into  it.  This  is  the  regular  use  of  righteousness  as  vindication  of  the  righteous 
(by  deliverance).    Compare  page  519. 

Page  352.  Hallelujah.— This  is  the  simplest  of  the  Festal  Anthems.  The 
First  Chorus  speaks  expressions  of  praise;  the  Second  Chorus  furnishes  matter  for 
praise.  As  they  alternate,  at  first  it  is  the  Second  Chorus  that  is  most  prominent; 
gradually  the  First  Chorus  gains  upon  the  Second;  then  they  alternate  in  single 
lines  to  an  overpowering  climax  of  the  Full  Chorus: 

Let  everything  that  hath  breath  praise  the  LORD. 

If  readers  will  arrange  to  carry  out  the  structure  in  practice,  they  will  appreciate 
its  simple  effectiveness. 

Page  364.  The  midst  thereof  being  inlaid  with  love,  etc. — ^That  is,  love  gifts 
or  wedding  presents. 

Notes  to  Zion  Redeemed 

Page  375.  Keep  silence  before  me. — The  natural  formula  [compare  our  modern 
Oyez,  Oyez]  for  a  proclamation  before  a  potentate.     Compare  in  Habakkuk 

502 


<§-  Isaiah  40-66 

(page  257):  The  LORD  is  in  his  holy  temple:  let  all  the  earth  keep  silence  before 
him. — 0  islands:  by  a  regular  usage  in  prophecy  the  islands  [of  Oreece]  are  the 
western  boundary  of  the  prophetic  world.  The  sense  is,  that  all  the  world  to  its 
furthest  boundary  is  summoned  to  judgment.  Compare  a  little  later:  The  isles 
saw  and  feared;  the  ends  of  the  earth  trembled;  and  again  (page  383),  To  the  islands 
he  will  repay  recompencc;  so  shall  they  fear  the  name  of  the  LORD  from  the  west, 
and  his  glory  from  the  rising  of  the  sun. 

Page  376.  So  the  carpenter  encouraged  the  goldsmith,  etc. — With  the  contemp- 
tuous irony  usual  in  prophecy  the  idolatrous  nations  as  they  assemble  are  panic- 
stricken  lest  their  manufactured  gods  may  not  stand  the  shock  of  being  con- 
fronted with  the  true  God. 

Page  377.  Behold  my  servant. — At  this  point  the  Servant  of  Jehovah  is  the 
Nation  of  Israel.  Thus  (after  the  interrupting  songs)  the  proclamation  de- 
scribes this  servant  as  blind,  deaf,  hidden  in  prison  houses  of  Babylon  for  its  sin. 

Page  379.  Behold  I  have  given  him  for  a  witness  to  the  peoples. — In  accordance 
with  the  Doom  Form  of  this  passage  the  prose  portions  are  the  word  of  God, 
proclaiming  Israel  a  witness  to  the  nations;  the  verse  gives  the  words  of  Israel 
inviting  the  nations  into  the  covenant  with  God.  An  interesting  confirmation 
of  this  is  seen  in  the  use  of  the  conjunction  For.  For  my  thoughts  are  not  your 
thoughts:  the  for  connects  this,  not  with  the  (verse)  passage  which  has  imme- 
diately preceded,  but  with  the  preceding  prose.  And  again,  For  ye  shall  go  out 
with  joy  continues  the  last  verse  passage,  and  does  not  join  on  to  the  prose  that 
immediately  precedes. 

Page  380.  Behold,  my  servant  shall  prosper.— Here  the  Servant  of  Jehovah  has 
changed  to  a  mystic  Personality.  The  Chorus  of  Nations  gradually  catch  the 
exaltation  of  what  had  appeared  to  be  the  humiliation  of  suffering.  What  might 
at  first  appear  a  difficulty  in  the  arrangement  of  the  text  is  really  a  striking 
confirmation.  This  is  the  change  of  pronouns:  through  the  greater  part  of  the 
chorus  the  pronouns  are  plural  ("we,"  "us"),  suitable  to  a  Chorus  of  Nations; 
but  at  certain  points  we  have  the  singular.  [He  grew  up  before  " him"  as  a  tender 
plant— for  the  transgression  of  ''my"  people  was  he  stricken — by  his  knowledge 
shall  "my"  righteous  servant  Ttuike  many  righteous.]  The  singular  pronoun  refers 
to  God.  The  point  is,  that  the  Chorus  of  Nations  do  not  merely  catch  the  idea 
of  vicarious  suffering  as  an  abstract  idea,  but  they  also  read  it  into  the  thoughts 
of  God  in  his  providential  disposal  of  events. 

Page  383.  Who  are  these  that  fly  ...  as  doves  to  their  windows? — A  striking 
figure  for  the  sails  of  ships,  that  are  bringing  the  exiles  to  Zion. 

Notes  to  the  Books  of  Wisdom 

When  an  editor,  charged  with  the  task  of  writing  notes,  has  to  deal  with  the 
Books  of  Wisdom,  he  feels  much  perplexity.  Every  line  of  wisdom  writing 
seems  to  invite  comment.  But  to  copious  notes  there  is  not  only  the  practical 
objection  of  swelling  the  size  of  this  work;  such  notes  seem  somewhat  incon- 
gruous with  the  idea  of  wisdom  literature,  which,  avoiding  direct  speech,  wraps 
itself  up  in  thought-provoking  expressions.  Readers  would  not  thank  the 
editor  of  a  comedy  for  explaining  all  the  jokes.  And  the  phraseology  of  wisdom 
is  intended  to  'amuse'— in  the  etymological  sense  of  that  word,  which  is  to  set 

503 


Notes  to  Particular  Books 

a-musing.  Thus  here  the  notes  on  particular  passages  are  reduced  to  a  minimum. 
The  interconnection  of  thought,  which  binds  the  separate  writings  into  a  phil- 
osophic whole,  has  been  fully  brought  out  in  the  text  of  Chapter  VI. 

Page  401.  A  Proverb  Cluster. — This  makes  a  distinct  stage  in  the  evolution 
of  the  Essay  out  of  floating  proverbs.  Collections  of  such  floating  proverbs  are 
made  without  any  interconnection.  But  sometimes  they  are  grouped  under  a 
common  topic,  such  as  the  Sluggard,  or  the  Fool.  Here  we  have  the  first  germ 
of  the  Essay.  Essays  are  found  in  the  wisdom  books  in  which  the  component 
proverbs  of  the  cluster  are  entirely  independent,  as  in  the  two  examples  on 
pages  401,  402.  But  gradually,  as  Stanley  puts  it,  the  closed  hand  of  the  Hebrew 
proverb  changes  into  the  open  palm  of  Greek  rhetoric.  This  makes  the  Essay  as 
conceived  in  Ecclesiasticus  and  Bacon. 

Page  402.  Number  Sonnets. — This  peculiar  type  of  proverbial  literature 
contains  a  numerical  progression  in  its  opening  lines  to  which  the  rest  of  the  poem 
corresponds.  The  numerical  framework  is  a  mode  of  emphasis.  Thus  (in  the 
second  of  the  two  examples) :  to  say  that  the  mutual  behavior  of  a  pair  of  lovers 
was  unintelligible  to  any  but  themselves  would  be  frigid  prose.  It  has  a  point 
when  the  behavior  is  made  a  climax  to  three  other  things  untraceable — the  way 
of  the  eagle,  the  serpent,  the  ship  in  water. 

Page  402.  A  Riddle  Sonnet. — In  modern  poetry  the '  Sonnet'  is  restricted  to  a 
single  specialized  form — 14  lines  disposed  in  logical  order.  In  earlier  literature 
there  is  no  limitation  to  the  14  lines.  In  wisdom  literature  the  idea  of  a  sonnet 
is  the  adaptation  of  matter  to  form — not  any  one  form,  but  to  what  is  markedly 
form.  In  the  present  case  the  form  is  pronounced.  A  riddle  in  six  brief  lines, 
with  the  answer  in  a  couplet;  then  there  is  both  reversed  order  and  duplication, 
the  couplet  becomes  a  quatrain,  and  for  six  single  lines  we  have  six  couplets. 
Some  element  of  form  dominating  matter  will  be  found  to  underlie  all  the  poems 
printed  as  '  sonnets. ' 

Page  403.  The  Epigram. — In  wisdom  literature  the  epigram  has  a  definite 
structure:  a  couplet  text  with  a  brief  verse  expansion.  As  printed  in  this  work, 
the  two  fines  (not  necessarily  consecutive)  which  make  the  text  are  indented  to 
the  left.  Thus,  of  the  specimens  here  given  the  texts  of  the  second  and  third 
are — 

Weary  not  thyself  to  be  rich; 

Wilt  thou  set  thine  eyes  upon  that  which  is  not? 

Eat  thou  not  the  bread  of  one  that  hath  an  evil  eye, 
For  as  one  that  reckoneth  within  himself,  so  is  he. 

Each  of  these  could  stand  by  itself  as  an  independent  proverb.  To  make  an 
epigram  the  independent  proverb  is  supported  by  other  lines.  The  grudging 
host  seems  to  reckon  up  in  his  mind  the  cost  of  each  morsel  his  guest  eats. 

Page  404.  A  Maxim. — The  maxim  is  the  prose  analogue  of  the  epigram:  a 
proverb  text  with  a  prose  expansion.    The  two  specimens  illustrate. 

Page  406.  Out  of  prison  he  came  forth  to  he  king.— Many  interpreters,  missing 
the  maxim  form,  have  sought  (without  success)  to  find  a  political  allusion  in 

504 


§  Proverbs,  Ecclesiasticus 

these  words.  The  maxim  is  of  man  in  general:  the  prison  is  the  womb:  the 
thought  is,  We  brought  nothing  into  this  world.  This  ma.xim  makes  a  contrast 
between  a  king,  enfeebled  by  age,  and  an  ordinary  subject  with  youth  on  his 
side.  [Note  the  criterion  of  age:  who  knoweth  not  how  to  receive  admonition  any 
more:  a  man  is  old  only  when  he  ceases  to  be  capable  of  improvement.]  The 
king  had  to  be  born  as  a  baby:  than  which  nothing  is  poorer  or  more  helpless. 
Compare  (page  440)  King  Solomon  on  his  birth. — /  saw  all  the  living  .  .  .  that 
they  were  with  the  youth,  the  second,  etc.  The  maxim  goes  on  to  kingly  succession: 
all  the  world  attended  the  youthful  successor  of  the  old  king,  yet  in  time  this 
successor  will  be  forgotten  in  his  turn. 

Page  408.  The  Sluggard.  A  Sonnet. — Wordsworth  in  one  of  his  Prefaces, 
dealing  with  the  topic  of  Poetic  Diction,  makes  a  fine  contrast  between  this 
poem,  of  primitive  simplicity,  and  a  paraphrase  of  the  same  by  Dr.  Samuel 
Johnson,  which  reaches  the  very  limit  of  the  artificial. 

Turn  on  the  prudent  Ant  thy  heedless  eyes, 
Observe  her  labors,  Sluggard,  and  be  wise. 
No  stern  command,  no  monitory  voice, 
Prescribes  her  duties,  or  directs  her  choice. 
Yet,  timely  provident,  she  hastes  away 
To  snatch  the  blessings  of  a  plenteous  day. 
When  fruitful  Summer  loads  the  teeming  plain, 
She  crops  the  harvest,  and  she  stores  the  grain. 
How  long  shall  sloth  usurp  thy  useless  hours? 
Unnerve  thy  vigor,  and  enchain  thy  powers? 
While  artful  shades  thy  downy  couch  enclose, 
And  soft  solicitation  courts  repose, 
Amidst  the  drowsy  charms  of  dull  delight, 
Year  chases  year  with  unremitted  flight, 
Till  Want,  now  following,  fraudulent  and  slow, 
Shall  spring  to  seize  thee,  like  an  ambush' d  foe. 

Page  415.  Be  stedfast  in  thy  covenant.~Thd,t  is,  thy  occupation,  the  way  of  life 
to  which  thou  art  committed. 

Page  415.  He  himself  made  man  .  .  .  and  left  him  in  the  hand  of  his  own 
counsel. — The  phrase  finely  describes  the  operation  of  free  will.  Compare  above 
(page  420) :  afflict  not  thyself  in  thine  own  counsel,  in  application  to  brooding,  or 
worry. 

Page  417.  What  is  brighter  than  the  sun?  etc.— The  parallelism  brings  out  the 
sense;  the  first  and  third  lines  are  parallel.  He  looketh  referring  to  the  sun.  Even 
the  bright  sun  suffers  eclipse;  so  man  is  overpowered  by  the  fleshly  element  in 
him. 

Page  419.  On  the  Tongue.— Compare  this  with  the  Essay  of  St.  James  on 
the  Responsibility  of  Speech.    [N.  T.  volume,  page  363.] 

Page  423.  In  the  hatuiywork  of  their  craft  is  their  prayer. — ^The  familiar  Latin 
sa>dng,  Laborare  est  orare. 

Page  424.  In  the  words  of  the  Lord  are  his  works.^This  is  usually  interpreted 

505 


Notes  to  Particular  Books  g> 

of  creation  by  fiat.  But  the  sense  is  rather  that  the  works  of  nature  are  to  be 
received  as  part  of  God's  sayings  to  man.  Compare  The  heavens  declare  the 
glory  of  God  (page  287)  and  following  lines. 

Page  426.  Praise  of  Famous  Men. — What  is  here  given  is  only  a  fragment 
of  a  long  Essay,  enumerating  the  worthies  of  Israel.  Its  treatment  of  Elijah  is  a 
specimen. — For  we  also  shall  surely  live.  This  is  recognized  as  one  of  the  most 
difficult  passages  in  Ecclesiasticus.  It  cannot  be  a  recognition  of  immortality, 
for  that  doctrine  is  absent  from  the  book.  The  explanation  is  probably  this. 
The  verse  passages  in  Ecclesiasticus  are  not  the  words  of  the  Son  of  Sirach,  but 
quotations  from  prophetic  hymns  (which  are  lost) .  In  such  hymns  the  line  would 
not  be  surprising;  it  would  refer  to  the  deliverance  of  the  prophets  by  Elijah 
from  the  persecution  of  Jezebel.    (Pages  79-87.) 

Page  429.  All  the  rivers  run  into  the  sea  .  .  .  unto  the  place  whither  the  rivers 
go,  thither  they  go  again. — A  reference  to  the  circle  of  the  waters  as  conceived  by 
the  ancients.  Ocean  is  the  real  source  of  rivers:  water  from  the  surface  of  the 
ocean  is  drawn  up  in  vapor,  condensed  into  rain,  thus  makes  rivers  running  to  the 
ocean  their  ultimate  source.  This  is  a  favorite  idea  in  poetry,  for  spiritual 
application  to  man's  inherent  tendency  to  his  Creator.  A  fine  example  is  from 
Sir  John  Davies's  poem  Nosce  Teipsum. 

And  as  the  moisture,  which  the  thirsty  earth 

Sucks  from  the  sea,  to  fill  her  empty  veins, 
From  out  her  womb  at  last  doth  take  a  birth, 

And  runs  a  lymph  along  the  grassy  plains: 

Long  doth  she  stay,  as  loth  to  leave  the  land. 
From  whose  soft  side  she  first  did  issue  make; 

She  tastes  all  places,  turns  to  every  hand, 
Her  flowery  hanks  unwilling  to  forsake: 

Yet  nature  so  her  streams  doth  lead  and  carry, 

As  that  her  course  doth  make  no  final  stay. 
Till  she  herself  unto  the  ocean  marry. 

Within  whose  watery  bosom  first  she  lay: 

E'en  so  the  soul,  which  in  this  earthly  mould 

The  spirit  of  God  doth  secretly  infuse, 
Because  at  first  she  doth  the  earth  behold, 

And  only  this  material  world  she  views: 

At  first  her  mother  earth  she  holdeth  dear. 

And  doth  embrace  the  world,  and  worldly  things; 

She  flies  close  by  the  ground,  and  hovers  here, 
And  mounts  ?wt  up  with  her  celestial  wings. 

Yet  under  heaven  she  cannot  light  on  aught 

That  with  her  heavenly  nature  doth  agree: 
She  cannot  rest,  she  cannot  fix  her  thought, 

She  cannot  in  this  world  contented  be. 
506 


<§-  Ecclesiastes 

Page  430.  I  searched  in  mine  heart  .  .  .  how  to  lay  hold  on  folly. — ^The  imagin- 
ary experimenter  is  resolved  to  test  all  the  types  of  pleasure,  including  some  which 
the  wise  call  follies  (that  is  impurities) :  but  he  adds  the  parenthesis,  mine  heart 
yet  guiding  me  with  wisdom:  he  tries  the  follies,  not  for  their  own  sake,  but  to  see 
what  they  will  contribute  to  his  sense  of  wisdom. 

Page  431.  /  hated  all  my  labour,  etc. — Our  modern  word  would  be  rather 
cnierprizc. 

Page  431.  The  Philosophy  of  Times  and  Seasons. — The  previous  essay  was 
a  search  for  a  summum  bonum;  the  suggestion  of  this  is  that  perhaps  wisdom  is 
found  in  multa  bona:  that  all  the  particular  things  of  life  have  some  place  in  the 
field  of  wisdom;  only  the  writer  takes  the  metaphor  of  time  instead  of  place. 

Page  432.  Also,  he  hath  set  the  world  in  their  heart. — The  expression  world  is 
for  the  sense  of  the  universal.  Man  cannot  appreciate  the  attraction  of  the 
details  through  his  craving  after  the  underlying  meaning  of  the  whole,  which 
the  essayist  proceeds  to  express  as  the  work  that  God  hath  done  from  the  beginning 
even  to  the  end.  Bacon  makes  a  fine  use  of  this  passage  in  expounding  inductive 
philosophy  [Advancement  of  Learning,  paragraph  3  of  Book  I]. 

— declaring  not  obscurely,  that  God  hath  framed  the  mind  of  man  as  a  mirror 
or  glass,  capable  of  the  image  of  the  universal  world,  and  joyful  to  receive  the 
impression  thereof,  as  the  eyejoyeth  to  receive  light;  and  not  only  delighted  in 
beholding  the  variety  of  things  and  vicissitude  of  times,  but  raised  also  to  find 
out  and  discern  the  ordinances  and  decrees,  which  throughout  all  those  changes 
are  infallibly  observed.  And  although  he  doth  insinuate  that  the  supreme  or 
summary  law  of  nature,  which  he  calleth  The  work  which  God  worketh 
from  the  beginning  to  the  end,  is  not  possible  to  be  found  out  by  man;  yet 
that  doth  not  derogate  from  the  capacity  of  the  mind,  but  may  be  referred  to  the 
impediments,  as  of  slwrtness  of  life,  ill  conjunction  of  labours,  ill  tradition  of 
knowledge  over  from  hand  to  hand,  and  many  other  inconveniences,  where- 
unto  the  condition  of  man  is  subject. 

Page  433.  The  fool  foldeth  his  hands,  etc.— The  punctuation  in  the  text  sug- 
gests that  these  words  are  an  objection  by  an  imaginary  antagonist:  to  which 
the  essay  makes  rejoinder,  Better  an  handful  of  quietness,  etc. 

Page  434.  Rejoice,  O  young  man  .  .  .  but  know  thou  .  .  .  God  will  bring 
thee  into  judgement. — The  whole  sentence  has  been  interpreted  as  a  sarcasm:  Take 
thy  pleasures,  but  there  will  come  a  terrible  judgment.  This  is  impossible, 
for  the  sentence  continues.  Therefore  remove  sorrow  from  thy  heart,  etc.  The 
word  judgement  has  reference  to  moral  responsibility.  The  argument  sym- 
pathizes with  the  pleasures  of  youth,  provided  only  that  this  is  responsible 
pleasure,  recognizing  the  law  of  right  and  wrong. 

Page  434.  When  the  keepers  of  the  house  shall  tremble,  etc.— Fox  the  symbolism 
of  the  whole  sonnet  see  note  on  page  515. 

Page  436.  Collectors  of  sentences  which  are  given  from  one  shepherd.— The 
latter  words  refer  to  the  peculiarity  of  this  book  in  the  evolution  of  wisdom 
literature:  the  collection  is  unified  [by  prologue  and  epilogue]  into  the  thought 
of  a  single  thinker.    See  above,  page  392. 

.507 


Notes  to  Particular  Books  -g> 

Page  436.  Ungodly  men  .  .  .  called  death  unto  them  .  .  .  they  fnade  a 
covenant  with  him. — The  life  of  the  ungodly  is  interpreted  as  equivalent  to  a 
covenant  with  death,  replacing  Israel's  covenant  with  God.  [Contrast  Isaiah's 
discourse  with  the  same  title,  where  covenant  with  death  means  secret  treaty  that 
death  should  pass  his  friends  by.  Page  i88.]  The  order  of  thought  in  the 
monologue  that  follows  is:  (i)  It  is  certain  that  death  ends  all  things.  (2)  There- 
fore enjoy  while  we  can.  (3)  Antagonism  to  the  righteous  who  profess  other 
faith. 

Page  438.  Understanding  is  gray  hairs  unto  men,  and  an  unspotted  life  is  ripe 
old  age. — As  appears  throughout  the  O.  T.  the  great  trial  to  faith  was  the  spec- 
tacle of  wickedness  continuing  to  live  and  prosper,  and  righteousness  cut  off  by 
untimely  death.  The  present  passage  maintains  that  there  is  no  such  thing: 
the  righteousness  of  the  life  is  equivalent  to  length  of  days,  or  Being  made  perfect 
in  a  little  while  he  fulfilled  long  years.  This  lofty  conception,  together  with  its 
converse,  is  finely  stated  by  Young,  in  his  Night  Thoughts. 

Virtue,  not  rolling  suns,  the  mind  matures. 
That  life  is  long  which  answers  life's  great  end. 
The  time  that  bears  no  fruit  deserves  no  name. 
The  man  of  wisdom  is  the  man  of  years. 
In  hoary  youth  Methusalehs  m^y  die: 
O  how  misdated  on  their  flattering  tombs! 

Page  440.  Solomon's  Winning  of  Wisdom. — Ecclesiastes  contains  an  im- 
agined experiment  of  Solomon  to  find  wisdom.  As  if  in  rejoinder,  this  book  am- 
plifies the  historic  incident  (/  Kings  3^)  of  the  Dream  of  Solomon  at  Gibeon,  in 
which,  called  upon  by  God  to  ask  what  he  desired,  Solomon  chose  to  ask  for 
wisdom. 

Page  443.  Give  me  Wisdom,  her  that  sitteth  by  thee  on  thy  throne. — Compare 
the  Wisdom  Hymns,  especially  page  410. 

Page  446.  The  Adversary  came  also  among  them.  Adversary  is  the  translation 
of  the  word  Satan.  But  there  are  two  different  usages  of  the  word:  as  a  proper 
name  Satan  is  Adversary  of  God,  or  the  Devil.  Here  and  in  Zechariah  (page  249) 
the  Adversary  is  the  title  of  an  official:  an  inspector  of  the  Earth,  who  is  adversary 
of  the  saints,  and  only  in  the  sense  in  which  any  inspector  is  for  the  time  being 
the  adversary  of  those  he  is  charged  to  inspect.  There  is  nothing  malignant  in 
what  he  does:  he  reports  upon  the  case  of  Job,  and  suggests  tests  of  Job  which 
God  approves. 


508 


GENERAL  NOTES 

I.  Verse  in  the  Bible 

It  will  be  seen  that  what  appears  as  verse  in  the  Modern  Reader's  Bible  differs 
from  verse  in  ordinary  English  poetry.  It  is  not  made  by  rhyme,  or  numbering 
of  syllables  in  a  line;  nor  does  it  depend  upon  feet  and  longer  or  shorter  syllables, 
as  in  Latin;  nor  upon  alliteration,  as  in  Early  English.  Its  basis  is  something 
which  is  called  Parallelism  of  clauses. 

The  LORD  of  hosts  is  with  lis; 
The  God  of  Jacob  is  oivr  refuge. 

He  maketh  wars  to  cease  unto  the  ends  of  the  earth; 
He  breaketh  the  bow,  and  cutteth  the  spear  in  sunder; 
He  burneth  the  chariots  in  the  fire. 

The  ear  catches,  in  the  first  passage  two  clauses,  in  the  second  passage  three 
clauses,  which  run  parallel  with  one  another.  It  is  this  parallelism  of  clauses 
which  constitutes  Biblical  verse. 

That  such  parallelism  of  clauses  gives  the  sense  of  recurrent  rhythm  which 
is  the  essence  of  verse  in  all  languages  the  reader  may  satisfy  himself  by  a  simple 
experiment.  Let  him  take  such  a  poem  as  the  National  Hymn  of  the  Promised 
Land  (page  53),  and,  commencing  at  a  particular  point,  let  him  read  on  omitting 
every  alternate  line.    What  he  thus  reads  will  come  out  as  plain  prose. 

He  hath  remembered  his  covenant  for  ever,  the  covenant  which  he  made  with 
Abraham,  and  confirmed  the  same  unto  Jacob  for  a  statute,  saying,  Unto  thee 
will  I  give  the  land  of  Canaan,  when  they  were  but  few  in  number;  and  they 
went  about  from  nation  to  nation.  He  suffered  no  man  to  do  them  wrong: 
^^  Touch  not  mine  anointed  ones." 

Now  let  him  read  again,  putting  in  the  omitted  lines:  he  will  feel  how  a  sense  of 
rhythm  is  given  by  the  addition  of  the  parallel  lines.  The  difference  is  like 
that  between  walking  and  dancing:  what  makes  the  dance  is  the  poise  of  the 
body  maintained  from  one  movement  to  another. 

He  hath  remembered  his  covenant  for  ever, 

The  word  which  he  commaiuled  to  a  thousand  generations; 
The  covenant  which  he  made  with  Abraham, 

And  his  oath  unto  Isaac; 
And  confirmed  the  same  unto  Jacob  for  a  statute, 

To  Israel  for  an  everlasting  covenant: 
Saying,  Unto  thee  will  I  give  the  land  of  Canaan, 

The  lot  of  your  inheritance: 

509 


General  Notes  g> 

When  they  were  but  a  few  men  in  number; 

Yea,  very  few,  and  sojourners  in  it; 
And  they  went  about  from  nation  to  nation, 

From  one  kingdom  to  another  people. 
He  suffered  no  man  to  do  them  wrong; 

Yea,  he  reproved  kings  for  their  sakes; 
"  Touch  not  mine  anointed  ones. 

And  do  my  prophets  no  harm.'' 

It  needs  only  a  little  practice  for  the  ear  to  accommodate  itself  to  this  Paral- 
leUsm  as  a  basis  of  rhythm.  And  upon  this  basis  we  have  a  verse  system  show- 
ing all  the  range  and  niceties  of  effect  which  belong  to  English  or  Greek  verse. 
In  the  full  Modern  Reader's  Bible  such  intricacies  are  explained  for  those  who 
are  interested  in  questions  of  prosody.  But  for  the  ordinary  reader  no  detailed 
explanation  is  necessary  if,  as  in  the  present  work,  the  verse  is  so  printed  as  to 
bring  out  the  rhythm  to  the  eye. 

It  may  assist  if  two  further  remarks  on  parallelism  are  added,  (i)  Distinguish 
Similar  and  Dissimilar  parallelism.  The  first  obtains  where,  in  a  given  sequence, 
all  lines  are  parallel  with  one  another. 

Yet  he  commanded  the  skies  above, 

And  opened  the  doors  of  heaven; 

And  he  rained  down  manna  upon  them  to  eat. 

And  gave  them  of  the  corn  of  heaven 

Man  did  eat  the  bread  of  the  mighty; 

He  sent  them  meat  to  the  full. 

Dissimilar  parallelism  implies  that  particular  lines  adhere  together  with  a  bond 
that  is  closer  than  the  bond  which  unites  them  all  into  a  sequence. 

The  LORD  is  my  light  and  my  salvation; 

Whom  shall  I  fear? 
The  LORD  is  the  strength  of  my  life; 

Of  whom  shall  I  be  afraid? 

This  passage  is  obviously  a  single  sequence;  and  yet  the  third  line  is  closely 
parallel  with  the  first,  the  fourth  with  the  second.  The  printing  indicates  such 
dissimilar  parallelism,  on  the  principle  that  Similar  lines  are  similarly  indented. 
(2)  The  unit  in  such  parallelism  is  either  the  single  line  or  the  couplet.  But 
there  is  also  another  unit,  unlike  anything  in  modern  verse.  This  is  the  '  strain ' : 
it  consists  of  a  couplet,  either  line  of  which  may  be  strengthened  by  an  addi- 
tional line,  but  not  both. 

Strive  thou,  0  LORD,  with  them  that  strive  with  me: 
Fight  thou  against  them  that  fight  against  me. 

Take  hold  of  shield  and  buckler  arui  stand  up  for  mine  help: 
Draw  out  also  the  spear  atul  stop  the  way  against  them  that  pursue  me: 
Say  unto  my  soul,  I  am  thy  salvation. 
510 


<§-  General  Notes 

Let  destruction  come  upon  him  at  unawares; 

And  let  his  net  that  he  hath  hid  catch  himself; 
Into  that  very  destruction  let  him  fall. 

All  three  are  'strains':  the  first  is  a  simple  couplet;  the  second  is  a  couplet  with 
the  first  line  strengthened;  the  third  has  the  second  line  strengthened.  It  is 
very  important  for  the  appreciation  of  Biblical  lyrics  to  accustom  the  mind  to 
this  idea  of  an  elastic  unit.  When  once  this  idea  is  grasped  it  becomes  easy  to 
see,  for  example,  that  the  two  divisions  of  the  psalm  entitled  the  Drama  of 
Night  and  Morning  (page  318)  are  perfectly  symmetrical,  although  one  contains 
eight  lines,  the  other  nine:  as  printed  it  is  obvious  to  the  eye  that  each  portion  is 
made  up  of  four  strains. 

2.  Metrical  and  Rhetorical  Figures 

The  term  'Figures'  in  poetry  is  apt  to  suggest  technicalities.  But  the  leading 
metrical  and  rhetorical  figures  in  Biblical  verse  are  closely  connected  with  the 
interpretation  of  particular  passages.  The  printing  of  these  passages  brings 
out  the  figure;  but  it  is  an  assistance  if  the  reader  has  in  mind  the  chief  figures 
he  is  likely  to  meet  with. 

In  the  Envelope  Figure  the  opening  lines  are  repeated  at  the  close:  what  comes 
between  is  to  be  understood  in  the  light  of  this  opening  and  close.  A  clear 
example  is  the  psalm,  Man  the  Viceroy  of  God  (page  286).  More  often  we  have 
a  modified  Envelope:  the  close  is  not  a  repetition  of  the  opening,  but  modifies 
it,  or  continues  its  thought.  Compare  The  Consecrated  Life  (page  322);  or  the 
Song  of  the  Thunderstorm  (page  285,  and  see  note,  page  495). 

As  in  ordinary  poetry,  Refrains  are  found  recurring  in  difi'erent  parts  of  a 
poem.  Compare  God  our  Refuge  and  Strength  (page  103),  or  Exiled  from  the 
House  of  God  (page  313).  For  more  elaborate  refrains  see  note  (page  497) 
on  the  Song  of  the  Redeemed  (page  294). 

There  are  regularly  Stanzas  of  parallel  lines:  triplet  stanzas,  page  297; 
quatrains  (pages  279,  299);  and  others.  In  Biblical  poetry  we  sometimes  have 
Mixed  Stanzas:  two  different  stanzas  in  the  same  poem.  Compare  the  great 
Ode  on  The  World  Within  and  The  World  Without  (page  288) :  the  note  (page 
496)  shows  how  the  shifting  from  the  one  stanza  to  the  other  reflects  the  thought 
of  the  poem. 

Instead  of  regular  stanzas,  some  poems  are  in  Strophes:  this  is  simply  the 
verse  analogue  for  the  Paragraph  in  prose,  hence  the  strophes  are  of  varying 
lengths.  Examples:  Prefatory  Psalm  (page  271);  National  Hymn  of  the  Prom- 
ised Land  (page  53). 

The  antistrophic  structure,  so  familiar  to  the  reader  of  Greek  poetry,  is 
frequent  in  the  lyrics  of  the  Bible.  The  idea  is  of  stanzas  running  in  pairs, 
strophe  and  antistrophe;  the  antistrophe  exactly  balances  its  strophe,  but  the 
rhythm  may  change  altogether  between  one  pair  and  another.  A  clear  example 
is  the  first  of  the  psalms  in  David's  Inauguration  of  Jerusalem  (page  68): 
where  the  pairs  of  strophes  run  (in  fines)  6,6;  3,3;  4,4.  Such  poems  often  have 
an  Introduction,  or  Conclusion,  or  both,  outside  the  antistrophic  structure. 
Thus  the  Vision  of  Judgement  (page  293)  has  an  elaborate  introduction,  pictur- 

5n 


General  Notes  -§> 

ing  the  advance  of  the  God  of  Judgment;  then  in  a  strophe  the  address  of  God 
to  the  Saints,  and  in  its  antistrophe  his  address  to  the  Sinners.  The  Two  Paths 
(page  408)  has  a  strophe,  the  path  of  the  Righteous,  antistrophe,  the  path  of 
the  Wicked;  conclusion  in  which  the  two  are  blended  in  imagery  of  light  and 
darkness.  In  the  Royal  Marriage  H>Tnn  (page  278),  after  a  brief  introduction, 
the  strophe  is  devoted  to  the  Bridegroom  and  the  antistrophe  to  the  Bride. 

Especially  characteristic  of  Biblical  poetry  is  the  Pendulum  Figure,  in  which 
the  thought  sways  alternately  from  one  to  the  other  of  two  topics,  such  as 
Judgment  and  Salvation.  [As  printed,  the  Hnes  are  alternately  indented  to 
the  left  or  the  right.]  A  fine  example  is  the  National  Hymn  of  the  Kingdom  of 
Judah  (page  96);  see  note  (page  479)  in  which  the  transitions  between  the  one 
and  the  other  topic  are  fully  described. 

Introversion,  as  an  effect  associated  with  antistrophic  structure,  has  been 
described  in  a  note  (page  502)  on  the  Song  of  the  Exodus.  Other  examples  are 
Wisdom  the  Supreme  Prize  (page  407),  and  the  Taunt  of  Fallen  Babylon 
(pp.  151-2). 

A  figure  strange  to  the  modern  reader  is  Interruption:  where  one  type  of 
structure  is  interrupted  in  the  middle  by  another.  A  simple  example  is  the 
Song  of  Trust  (page  321;  see  note,  page  500).  In  the  psalm  on  The  Declining 
Life  and  The  Abiding  Lord  (pp.  316-7)  the  effect  is  obvious. 

3.  Direct  Metaphor,  especially  in  the  Psalms 

A  particular  mode  of  conveying  imager>'  comes  to  be  of  special  importance  in 
the  poetry  of  the  Psalms  from  its  bearing  upon  questions  of  interpretation. 

According  to  a  well-known  distinction,  the  Simile  is  a  branch  of  imagery  in 
which  the  comparison  is  indicated  by  a  distinct  particle  {like,  as,  etc.)  linking 
the  image  to  the  direct  statement. 

As  the  hart  panteth  after  the  -water  brooks, 
So  panteth  my  soul  after  thee,  0  God. 

A  Metaphor,  on  the  contrarj^  has  no  such  symbol  of  comparison,  but  the  words 
conveying  the  image  are  interwoven  into  the  framework  of  the  direct  sentence: 

My  hunted  sotd  panteth  after  the  water  brooks  of  Zion. 

The  interweaving  may  be  effected  in  a  large  variety  of  ways:  and  it  is  not 
difficult  to  see  that  some  modifications  of  the  expression  may  be  such  that  the 
metaphorical  element  may  have  the  appearance  of  direct  speech.  One  modifica- 
tion of  the  image  just  cited  might  be — 

A  hunted  hart  panteth  after  the  water  brooks  of  Zion: 

but  this  is  an  ambiguous  expression,  which  might  be  interpreted  as  a  direct 
statement  of  fact,  and  not  a  metaphor.    Such  expressions  I  am  here  calHng  Direct 
Metaphors. 
There  are  several  places  in  the  Book  of  Psahns  where  the  interpretation  of  a 

512 


§  General  Notes 

whole  poem,  or  section  of  a  poem,  seems  to  turn  upon  the  question  whether 
certain  words  are  metaphor  or  direct  speech.    In  Psalm  viii,  we  find — 

Out  of  the  month  of  babes  atid  sucklings  hast  thon  established  strength,  etc. 

This  has  been  read  as  a  direct  statement,  and  various  attempts  have  been  made, 
with  little  success,  to  explain  the  allusion.  It  is  better  to  understand  an  image: 
Out  of  man,  who  is,  as  it  were,  no  more  than  a  babe  and  suckling  in  comparison  with 
the  world  he  is  to  govern,  hast  thou  established  strength  of  rule,  etc.  The  ordinary- 
mistake  has  been  caused  by  neglect  of  the  structure  of  this  psalm.  The  usual 
versions  make  the  opening  apostrophe  consist  of  three  lines: 

O  Lord,  our  Lord, 

How  excellent  is  thy  name  in  all  the  earth: 

Who  hast  set  thy  glory  upon  the  heavens. 

Accordingly,  the  commencement  of  the  argument  becomes  the  sentence,  Otit 
of  the  mouth  of  babes,  etc.,  which  naturally  wears  the  air  of  a  direct  statement. 
But  the  envelope  figure  requires  in  the  present  case  that  only  two  lines  con- 
stitute the  opening  (and  closing)  apostrophe  (see  pages  286,  287);  and  the 
opening  of  the  argument  now  reads  thus: 

Who  hast  set  thy  glory  upon  the  heavens, 

Out  of  the  mouth  of  babes  and  sucklings  hast  thou  established  strength,  etc. 

That  the  architect  of  the  mighty  heavens  should  have  elected  the  mere  babe, 
man,  as  his  deputy  over  creation  is  the  wonder,  not  only  of  the  opening  lines, 
but  of  the  whole  psalm,  which  takes  a  clear  unity  under  the  title,  Man  the 
Viceroy  of  God. 

Again,  a  critical  sentence  in  the  psalm  on  page  96  is  the  following: 

The  children  of  Ephraim,  being  armed  and  carrying  bows, 
Turned  back  in  the  day  of  battle. 
They  kept  not  the  covenant  of  God,  etc. 

It  has  been  customary  to  see  in  this  an  allusion  to  a  specific  historical  incident, 
though  no  satisfactory  incident  of  history  has  been  adduced.  Here,  again,  the 
whole  can  be  read  as  a  piece  of  imagery:  Like  warriors  who,  in  armour  and  with 
weapons  in  hand,  turn  their  backs  in  the  midst  of  the  battle,  so  the  children  of  Eph- 
raim were  treacherous  to  the  covenant  of  God.  No  particular  incident  is  described, 
but  the  whole  defection  of  northern  Israel  from  the  covenant  is  compared  to 
soldiers  deserting  on  the  field  of  battle.  And  this  makes  a  suitable  starting- 
point  for  the  psalm,  which  is  a  national  hymn  of  Judah,  portraying  alternately 
God's  strength  displayed  over  his  people,  and  their  frailty  resisting  his  purposes, 
until  a  final  outburst  of  divine  power  rejects  northern  Israel  and  proclaims  the 
house  of  David  as  the  chosen  people.  It  may  be  added  that  a  not  dissimilar 
image  (but  this  time  in  simile  form)  occurs  in  a  later  verse: 

But  turned  back,  aftd  dealt  treacherously  like  their  fathers: 
They  were  turned  aside  like  a  deceitful  bow. 

513 


General  Notes  -g> 

Another  important  case  arises  in  the  Psahn  of  God's  House  (p-d'^e  3,^). 

Y(\i,  the  sparrow  hatJi  found  Iter  an  house, 

And  the  sicallow  a  nest  for  herself,  where  she  nuiy  lay  her  young, 

Even  thine  altars,  O  LORD  of  hosts,  my  king  and  my  God. 

Read  as  direct  statement,  this  has  been  understood  b>-  some  commentators  to 
refer  the  psalm  to  the  period  of  the  exile  when  the  temple  is  in  ruins,  the  haunt 
of  birds;  others  see  an  indication  that  the  poet  must  have  been  a  dweller  in  the 
temple  precincts,  accustomed  to  watch  the  birds  flitting  round  the  sacred  edifice. 
A  better  interpretation  is  surely  found  by  understanding  an  image:  Like  the 
birds  finding  in  spring  their  nesti)ig  places,  so  the  saerai  seasons  of  the  pilgrimages 
bring  me  to  the  altars  of  God.  Nothing  else  in  the  psalm  suggests  the  period  of 
the  exile,  the  whole  being  filled  with  the  idea  of  the  pilgrimages  to  Jerusalem  at 
the  sacred  feasts:  the  passage  here  discussed  adds  the  exquisite  image  which 
compares  the  joyous  approach  of  the  sacred  festivals  with  a  stirring  instinct  of 
birds  in  the  nesting  season.  The  thought  is  very  close  to  the  opening  of  Chau- 
cer's Canterbury  Tales: 

Whannc  that  A  pril  with  his  shoures  sate 
The  drought  of  Marc  he  hath  perced  to  the  rote, 
And  bathed  every  veine  in  swiche  licour, 
Of  wiche  vertue  engendred  is  the  flour;  .  .  . 
And  smale  foules  maken  melodie. 
That  si e pen  alle  night  with  open  eye, 
So  pricketh  hem  nature  in  hir  corages; 
Then  longenfolk  to  gon  on  pilgrimages. 

A  subtle  and  beautiful  example  of  this  eft'ect  is  the  regular  use  in  Biblical 
poetry  of  the  phrase  /;/  the  morning:  the  underlying  metaphor  being  that*  of 
night  changing  to  day  to  express  a  sense  of  trouble  and  its  passing  away  in 
deliverance.  In  its  fullest  expression  the  image  may  be  seen  in  such  passages 
as  these: 

Weeping  may  tarry  for  the  night,  but  Joy  cometh  in  the  morning. 

At  eventide  behold  terror,  and  before  the  morning  they  are  not;  this  is  the  portion  of 
them  that  spoil  us. 

The  upright  shall  have  dominion  over  them  in  the  morning. 

More  indirectly,  we  have  the  same  eflfect  in  the  psalm  on  page  282. 

O  satisfy  us  in  the  morning  with  thy  mercy; 
That  we  may  rejoice  and  be  glad  all  our  days. 

Taken  with  the  context  the  thought  is:  Let  the  sinful  past  be  a  night  of  which 
the  succeeding  morning  of  mercy  will  brighten  all  our  future. 

514 


<§-  General  Notes 

Outside  the  Book  of  Psalms  a  striking  example  of  such  Direct  Metaphor  is 
found  in  the  second  Act  of  the  Rhapsody  of  Habakkuk  (pa^^c  255;  see  note  491). 
The  words,  Wine  is  a  treacherous  dealer  mij^ht  be  read  as  a  proverbial  saying;, 
but  is  really  the  image  on  which  rests  the  whole  'solution'  of  the  problem:  the 
haughty  career  of  the  Chaldeans  is  compared  to  the  reeling  of  the  drunkard 
which  precedes  his  fall.  Similarly,  in  the  I)oom  of  the  Chaldeans  which  follows: 
the  ideas  reflected  in  successive  strophes — usury,  house  building,  city  building 
by  violence — have  often  been  understood  directly,  as  characteristics  of  the 
Chaldeans.  A  truer  interpretation  is  to  understand  each  as  an  image,  by  which 
the  sudden  fall  of  the  Chaldeans  is  illustrated. 

4.  Imagery  and  Symbolism 

Certain  portions  of  the  O.  T.  contain  oriental  symbolism,  which  must  be  dis- 
tinguished from  the  imagery  of  our  western  poetry.  In  both  there  is  com- 
parison of  one  thing  to  another;  in  imagery  the  comparison  appeals  to  the 
imagination,  whereas  in  symbolism  the  imagination  must  often  be  restrained, 
if  the  effect  is  to  be  caught.    To  illustrate.    When  we  read  (in  Shakespeare) — 

Golden  lads  and  girls  all  must, 

As  chimney-sweepers  come  to  dust — 

the  imagination  at  once  conceives  a  picture  of  the  bright  hair  of  youth  as  re- 
sembling gold.  A  passage  of  the  Song  of  Songs  seems  at  first  to  be  imagery  of 
this  kind: 

His  heed  is  of  the  most  fine  gold — 

but  the  sentence  continues — 

His  locks  are  black,  and  bushy  as  a  raven. 

The  imagination  cannot  conceive  the  same  hair  as  both  golden-colored  and 
raven-black.  But  in  symbolism,  where  the  imagination  is  quiescent,  the  com- 
bination is  possible:  gold  is  the  highest  thing  of  its  class,  raven-black  is  the 
highest  thing  of  its  class,  my  love's  hair  must  be  both. 

A  famous  tour-de-force  of  such  oriental  symbolism  characterizes  a  sonnet  in 
Ecclesiastes  (page  434).  For  contrast  the  reader  might  note  a  stanza  of  the 
western  poet  Sackville  presenting  the  same  picture  of  old  age. 

Crookback'd  he  was,  tooth  shaken,  and  blear-eyed; 
Went  on  three  feet,  aiui  sometimes  crept  on  four; 
With  old  lame  bones  that  rattled  by  his  side. 
His  scalp  all  piWd,  and  he  with  eld  fori  ore; 
His  withered  fist  still  knocking  at  death's  door; 
Tumbling  and  drivelling  as  he  draws  his  breath: 
For  brief,  the  shape  arui  messenger  of  death. 
515 


General  Notes  § 

Every  phrase  of  this  impresses  a  picture  on  the  imagination.  The  comparisons 
of  the  Biblical  sonnet  avoid  pictures. — Or  ever  the  sun,  and  the  light  .  .  .  be 
darkened:  in  view  of  the  opening  words  of  the  Essay,  which  take  the  'light'  and 
'sun'  as  symbols  of  the  whole  happiness  of  conscious  existence,  it  is  clear  that 
the  darkening  of  this  light  is  the  gradual  failing  of  the  joy  of  living. — And  the 
clouds  return  after  the  rain:  an  exquisite  symbol  closely  akin  to  the  last.  In 
youth  we  may  overstrain  and  disturb  our  health,  but  we  soon  rally;  these  are 
storms  that  quickly  clear  up.  In  age  the  rallying  power  is  gone:  'the  clouds 
return  after  the  rain.' — The  keepers  of  the  house  shall  tremble:  Cheyne  under- 
stands of  the  hands  and  arms,  the  trembling  of  which  is  a  natural  accompaniment 
of  old  age.  Compare  in  the  parallel  above  the  withered  fist  knocking  at  death's 
door. — The  strong  men  shall  bow  themselves:  the  stooping  frame;  the  plural  is 
merely  by  attraction  to  'keepers.' — The  grinders  cease  because  they  are  few: 
obviously  of  the  teeth. — Those  that  look  out  of  the  windows  be  darkened:  the  eyes 
becoming  dim. — The  doors  shall  be  shut  in  the  street:  the  general  connection  of 
ideas  makes  it  inevitable  that  the  '  folding-doors '  should  be  the  jaws;  clenched 
jaws  are  so  marked  a  feature  in  the  skull  that  it  is  not  difficult  to  associate  them 
with  the  picture  of  old  age. — When  the  sound  of  the  grinding  is  low,  and  one  shall 
rise  up  at  the  voice  of  bird,  and  all  the  daughters  of  music  shall  be  brought  low:  these 
must  be  taken  together:  appetite,  sleep,  and  speech  are  all  feeble.  Grinding 
must  be  interpreted  as  grinders  in  the  previous  part  of  the  sonnet:  the  loud  or 
low  sound  of  such  grinding  may  fitly  typify  the  eagerness  of  appetite  or  the 
reverse.  The  early  waking  or  short  sleeping  of  the  old  is  well  known.  The 
daughters  of  music  are  the  tones  of  the  voice. — They  shall  be  afraid  of  that  which 
is  high,  and  terrors  shall  be  in  the  way:  the  gait  of  old  age  is,  through  physical 
feebleness,  much  what  the  gait  of  a  person  terrified  is  for  other  reasons.  Com- 
pare Sackville's  lines: 

Next  saw  we  Dread,  all  trembling  how  he  shook, 
With  foot  tcncertain  proffered  here  and  there. 

The  almond  tree  shall  blossom,  and  the  grasshopper  shall  be  a  burden,  and  the 
caper-berry  shall  burst:  the  three  are  linked  together  as  being  images  from  natural 
objects,  not  because  of  their  symbolizing  similar  things.  The  blossoming  of  the 
almond  tree  I  believe  to  be  the  sparse  white  hairs  of  age.  It  would  be  unlikely 
that  this  obvious  symptom  should  be  omitted;  and  of  the  almond  tree  these 
two  things  are  established:  (i)  it  is  the  first  to  blossom  (and  its  Hebrew  name  is 
founded  on  this),  (2)  though  not  strictly  white  its  blossoms  look  white  by 
contrast  with  other  blossoms.  The  whitish  blossoms,  solitary  while  all  is  bare 
around,  just  yield  the  image  required.  The  grasshopper  is  evidently  a  symbol 
for  a  small  object,  which  is  nevertheless  heavy  to  feeble  age.  The  caper-berry 
shall  burst:  the  last  stage  of  its  decay:  the  failing  powers  at  last  give  way.  And 
then  follows  the  dropping  of  the  symbolism:  "Man  goeth  to  his  long  home." 

So  far  we  have  had  symbols  for  failure  of  powers;  now  for  actual  death  and 
dissolution.  Or  ever  the  silver  cord  be  loosed,  or  the  golden  bowl  be  broken:  a  symbol 
from  the  house-lamp  of  gold,  suspended  by  a  silver  cord,  suddenly  slipping  its 
cord  and  breaking,  its  light  becoming  extinguished.  For  bowl  in  this  sense  com- 
pare Zechariah,  chapter  iv,  2,  3. — Or  the  pitcher  be  broken  at  the  fountain,  or  the 

516 


<§-  General  Notes 

wheel  broken  at  the  cistern:  these  are  exquisite  symbols  for  the  sudden  and  violent 
cessation  of  every-day  functions.  Compare  the  popular  proverb:  "The  pitcher 
goes  to  the  well  once  too  often." — And  the  spirit  return  unto  God  who  gave  it: 
this  by  analogy  with  the  previous  line  must  be  interpreted  to  mean  no  more 
than  that  the  man  becomes  just  what  he  was  before  he  was  born. 

5.  Literary  ^ Formulce^  in  Ecclesiastes 

One  of  the  characteristic  features  of  style  in  this  book  is  the  employment  over 
and  over  again  of  certain  phrases,  which  have  the  effect  of  'formulas':  they  are 
always  used  consistently,  but  the  sense  of  each  must  be  caught  from  the  whole 
group. 

Vanity  of  vanities,  all  is  vanity. 
All  things  are  full  of  weariness. 
All  is  vanity  and  a  striving  after  wind. 
This  also  was  vanity. 

There  is  a  vanity  which  is  done  upon  the  earth. 
It  cotneth  in  vanity,  and  departeth  in  darkness. 
There  be  many  things  that  increase  vanity. 

Etymologically  the  word  for  'vanity'  is  suggestive  of  breath  or  vapor.  But 
the  force  of  these  formulae  is  best  appreciated  by  noting  how  the  word  occupies 
the  position  which  in  other  Biblical  philosophy  is  occupied  by  the  word  'wis- 
dom,' in  the  sense  of  the  universal  harmony  or  one-ness.  Thus  'vanity'  to  this 
thinker  connotes  the  failure  to  satisfy  the  reflective  faculty.  In  this  connection 
'air  or  'all  things'  is  suggestive:  it  is  antithetic  to  the  conception  of  a  unity  in 
the  universe. 

All  that  is  done  under  heaven. 

All  the  works  that  are  done  under  the  sun. 

What  it  was  good  for  the  sons  of  men  that  they  should  do  under  the  heaven  all  the  days 

of  their  life. 
The  work  that  is  wrought  under  the  sun. 
There  is  a  grievous  evil  which  I  have  seen  iDider  the  swi. 
Who  can  tell  a  man  what  shall  be  after  him  under  the  sun? 
Thou  knowest  not  what  evil  shall  be  upon  the  earth. 

All  the  days  of  the  life  of  thy  vanity,  which  he  hath  given  thee  under  the  sun. 

(Many  others) 

The  whole  group  of  expressions,  under  the  sun,  or  tipon  the  earth,  etc.,  make 
formulae  for  the  objective  world,  antithetic  to  the  world  of  consciousness  and 
reflection  which  fills  the  thought  of  the  book.  Another  antithesis  to  these  ex- 
pressions is  the  following : 

The  work  that  God  hath  done  from  the  beginning  even  to  the  end. 
The  work  of  God  who  doeth  all. 

Consider  the  work  of  God  .  .  .  God  hath  even  made  [prosperity]  side  by  side  with 
[adversity]. 

S17 


General  Notes  § 

These  are  formulae,  not  for  the  phenomena,  but  for  the  underlying  principles 
which  are  hidden,  and  (Ecclestiastes  thinks)  impossible  to  discover. 

Another  set  of  expressions  are  used  to  introduce  distinct  stages  or  steps  in  the 
reflective  process. 

/  communed  with  mine  own  heart. 
I  said  in  mine  heart. 
I  searched  in  mine  heart  how  .  .  . 
Then  I  looked. 

And  I  turned  myself  to  behold. 
I  returned,  and  saw. 

All  this  have  I  seen,  and  applied  my  heart  unto  .  .  . 
etc. 

The  following  make  an  important  group. 

There  is  nothing  better  for  a  man  than  that  he  should  eat  and  drink,  and  make 

his  soul  enjoy  good  in  his  labour. 
Who  can  cat,  or  who  can  have  enjoyment,  more  than  I? 
Nothing  better  for  them  than  to  rejoice  and  to  get  good  so  long  as  they  live:  atui 

also  that  every  man  should  eat  and  drink,  and  enjoy  good  in  all  his  labour 

is  .  .  . 
There  is  nothing  better  than  that  a  man  should  rejoice  in  his  works. 
Good  .  .  .  and  comely  .  ,  .  to  eat  and  to  drink,  and  to  enjoy  good  in  all  his 

labour. 
Riches  and  wealth  and  .  .  .  power  to  eat  thereof,  and  to  take  his  portion,  and  to 

rejoice  in  his  labour. 
God  giveth  riches,  wealth,  and  honour,  so  that  he  lackcth  nothing  for  his  soul 

of  all  that  he  desireth,  yet  God  giveth  him  not  power  to  eat  thereof. 
Then  I  conimetided  mirth,  because  a  man  hath  no  better  thing  under  the  sun 

than  to  eat  and  to  drink  and  to  be  merry:  and  that  this  shoidd  accojnpany 

him  in  his  labour  all  the  days  of  his  life. 

When  all  these  passages  are  read  together  it  becomes  evident  that  the  expression 
eat  and  drink  is  not  used  by  this  writer  in  the  limited  sense  of  indulging  sensuous 
appetite,  but  as  a  formula  for  appreciation  in  the  widest  extent:  some  of  these 
passages  applying  eat  and  drink  to  riches,  to  labor,  and  even  to  honor.  A 
similar  remark  may  be  made  as  to  mirth:  the  last  quotation  makes  it  an  element 
of  labor.  As  a  fact,  Ecclesiastes  never  dwells  upon  the  revel,  or  the  sensuous, 
by  itself:  all  happy  appreciation  of  Hfe  is  treated  as  one, 

6.  Key  Words  in  the  Bible 

There  are  certain  characteristic  words  used  in  Scripture  in  a  sense  diflferent 
from,  or  wider  than,  the  modern  usage.  All  these  words  have  been  explained 
where  they  occur;  but  it  may  be  an  assistance  to  the  student  to  have  attention 
called  to  them  again. 

518 


§  General  Notes 

Prophecy  has  not  its  modern  sense  of  prediction;  it  means  interpreting  for 
Deity.    [Fully  discussed  on  page  144.] 

Holy,  Holiness,  have  sometimes  the  modern  sense  of  the  words  (<•.  ,1;.,  Isaiah's 
Call,  page  181).  But  their  main  use  in  the  O.  T.  is  to  express  the  scparatcncss 
of  Israel  from  the  nations.    Compare  on  page  499  note  to  page  308. 

Righteousness  has  our  modern  sense  of  being  right,  but  also  the  special  sense  of 
making  right,  vindicating  right,  almost  an  equivalent  for  salvation.  Thus  (in 
Zion  Redeemed)  Do  righteousness:  for  my  salvation  is  near  to  come,  and  mv 
righteousness  to  he  revealed.    Compare  on  page  487  note  to  page  196. 

Judgment  is  the  regular  Biblical  term  for  the  modern  word  Providence. 

The  word  covenant  is  a  special  term  throughout  the  Bible  for  the  relation 
between  God  and  man.    Compare  pages  3,  9,  138. 

The  word  Theocracy  does  not  occur  in  the  Bible;  but  the  idea  it  stands  for 
is  the  connecting  Knk  between  all  parts  of  Scripture.  See  page  472;  and  on 
page  500  end  of  note  to  page  342.  The  Kingdom  of  God  on  earth:  this,  in 
various  phases  of  it,  is  the  dominant  thought  of  both  O.  T.  and  N.  T. 

7.  Name  of  Deity 

In  the  text  of  the  Bible  most  English  versions  (but  not  all)  follow  an  ancient 
custom  of  avoiding  the  frequent  use  of  the  special  name  of  Deity  (Jehovah), 
and  substituting  "The  Lord  "  The  exact  usage  could  not  be  stated  except  in 
terms  of  the  original  Hebrew.  But  for  practical  purposes  the  reader  may 
understand  that  "The  Lord,"  or  "The  Lord  God,"  spelled  with  capitals,  repre- 
sents the  actual  name  of  Deity.  Spelled  without  capitals  "The  Lord"  may 
apply  to  God,  but  is  not  the  sacred  name.  The  present  work  follows  this  usage 
so  far  as  the  text  of  the  Bible  is  concerned;  but  uses  "Jehovah"  as  title  of  a 
speaker  in  dialogue.    [E.  g.  in  Zion  Redeemed.] 


S19 


INDEXES 


I.  Connecting  the  Selections  in  this  work  with  the  Chapter  and  Verse  arrange- 

ment of  ordinary  Bibles 

II.  General  Index. 


S2I 


INDEX   I 


PAGE  CHAP.  vers: 

Genesis,  pages  3,  9-34 

9    The  Creation  of  the  World i                i 

1 1     Temptation  in  the  Garden 2               4 

1 1  Cain  and  Abel 4                i 

1 2  The  Flood 6               9 

1 2  Story  of  Babel 11                i 

13  Call  of  Abraham 12                i 

13     Offering  of  Isaac 22                i 

13     Wooing  of  Rebekah 24                i 

17  Esau  and  Jacob 27                i 

18  Jacob's  Dream 28              10 

19  Joseph  and  his  Brethren 37-47 

Exodus,  Leviticus,  Numbers,  page  34 

35     The  Plagues  of  Egypt Ex.  i                8 

35     Song  of  Triumph  at  the  Red  Sea Ex.  15                i 

38  Law  of  the  Ten  Commandments Ex.  19               3 

39  Story  of  Balak  and  Balaam Numb.  22 

41     National  Hymn  of  the  Wilderness Psalm  136 

Deuteronomy,  page  43 

44    Oration  at  Rehearsal  of  Blessing 27,  28 

49     Song  of  Moses 32 

Joshua,  pages  50,  52 

I  Passage  of  the  Jordan 3               i 

^^      \  Siege  of  Jericho 5              13 

53     National  Hymn  of  the  Promised  Land Psalm  105 

Judges,  page  55 

55     Song  of  Deborah 5                i 

59  Story  of  Gideon 6                i 

60  Abimelech  and  Jotham 9                i 

61  Story  of  Jephthah 10               6 

Book  of  Ruth,  page  62 

I  Samuel,  pages  63,  100 

63     Call  of  the  Child  Samuel 2             12 

65     Saul  and  David 15  fol. 

522 


<§-  Index  I 

PAGE  CHAP.  \T':RSK 

II  Samuel,  pages  65,  67,  100 
65     David's  Lament i  jg 

67  David's  Inauguration  of  Jerusalem 

Narrative: 6 

68  Starting  of  the  Procession Psalm    30 

69  Anthem  at  Foot  of  Hill Psalm    24  i 

69  Anthem  before  the  Gates Psalm    24  7 

70  Dedication  of  the  Tabernacle Psalm  132 

71  Before  the  House  of  David Psalm  loi 

71     Song  of  Victory 22  3 

73  Story  of  David  and  Nathan n  2 

74  Revolt  of  Absalom 13  fol. 

I  Kings,  pages  74,  100 

75  Solomon's  Dedicatory  Prayer 8             23 

77     Stor>^  of  the  Divided  Kingdom 12                i 

79     Elijah  and  the  Prophets  of  Baal 17 

82     Elijah  in  the  Desert 19 

85  Story  of  Naboth's  Vineyard 21 

87     Micaiah  and  Battle  of  Ramoth-Gilead 22 

n  Kings,  pages  90,  100 

86  Ascent  of  Elijah  to  Heaven 2 

90     Elisha  and  the  Shunammite's  Son 4  8 

92     Naaman  and  Gehazi 5 

94    The  Expedition  against  Elisha 6  8 

96     National  Hymn  of  Kingdom  of  Judah Psalm  78 

loi     Hezekiah  and  the  Sennacherib  Incident 18, 19 

103  God  our  Refuge  and  Strength Psalm  46 

104  Song  of  Deliverance Psalm  48 

105  Manasseh 21 

105     Josiah  and  Discovery  of  Deuteronomy 22  3 

107         National  Hymn  of  the  Captivity Psalm  106 

no        Elegy:  Babylon  and  Jerusalem Psalm  137 

111  Elegy:  Jerusalem  in  Heaps Psalm    79 

112  Stories  of  the  Captives  in  Babylon 

112  The  Burning  Eiery  Furnace Daniel  3 

114  Dream  of  the  Tree  cut  down Daniel  4 

117  Belshazzar's  Feast Daniel  5 

1 20  The  Den  of  Lions Daniel  6 

Book  of  Esther,  page  122 
126     Poems  of  the  Return 

126  Seed  Time  and  Harvest Psalm  1 26 

127  Exile's  Song  of  Deliverance Psalm  124 

127         Anthem  of  Captivity  Brought  Back Psalm    85 

523 


Index  I  -Q> 


PAGE  CHAP.  VERS 

Ezra  and  Nehemiah,  pages  126,  143 

Memoirs  of  the  Return 

128     How  Nehemiah  rebuilt  the  Walls Neh.  1-7 

134     Renewal  of  the  Covenant Neh.  8,  9 

I  and  II  Chronicles,  pages  141-143 
142    Address  of  Abijah //  Chr.    13  5 

Isaiah,  pages  173,  174,  180-206 

[For  Isaiah  40-66  see  below,  "Zion  Redeemed"] 
149     Doom  of  Babylon i3~i4 

181  Call  of  the  Prophet 6  i 

182  The  Great  Arraignment i  i 

184    Through  Judgement  to  Glory 2-4 

187  Parable  of  the  Vineyard S 

188  The  Covenant  with  Death 28 

189  Utter  Destruction  and  Great  Restoration 34-35 

191  The  Child  Immanuel  and  .  .  .  Wonderful 7  i 

195  Prophecies  of  the  Watchman 21 

196  Prophecy  of  Assyrian  Invasion 10  5 

200  A  Rhapsody  of  Judgement 24-27 

loi     Incident  of  Sennacherib 36-37 

Jeremiah,  pages  173,174,  210-228,  145-148 

145     Burning  of  the  Roll 36 

215     The  Prophet's  Manifesto 2-6 

223     A  Rhapsody  of  the  Drought 14,  iS 

227  Battle  of  Carchemish 46 

Sentences: 

228  Let  not  the  Wise  Man 9  23 

228        The  days  come  that  they  shall  no  more  say 23  7 

228        The  New  Covenant 31  31 

Ezekiel,  pages  173,  174,  230-243,  1 63-1 71 

230  Call  of  Ezekiel 1-3 

165  The  Mimic  Siege 4,  5 

167  The  Sword  of  the  Lord 21 

235,  237     The  Proverb  of  Sour  Grapes 18 

238  Wreck  of  the  Good  Ship  Tyre 27 

241  Shepherds  of  Israel  and  the  Divine  Shepherd 34 

242  The  Valley  of  Dry  Bones 37 

Daniel,  pages  173,  174,  229,  112-22 
1 1 2-22     Stories  of  the  Captivity 2-6 

524 


<§-  Index  I 

^^^^  •  CHAP.  VERSE 

Hosea,  pages  173,  174,  175-177 
175     The  Yearning  of  God 11-14 

Joel,  pages  173,  174,  155-163 
155     Rhapsody  of  the  Locust  Plague 1-3 

Amos,  pages  173,  174,  177-179 

177  Then  Amaziah  the  Priest  of  Beth-el  sent 7  i© 

178  Prepare  to  meet  thy  God 4  ^ 

Obadiah,  pages  173,  174,  267 
267     For  the  violence  done i  jq 

Jonah,  pages  173,  174,  259-264 

261  Flight  to  Tarshish i 

262  Prayer  of  Jonah 2 

263  Preaching  at  Nineveh 3 

Micah,  pages  173,  174,  207-208 

207  The  Lord's  Controversy  before  the  Mountains 6  i 

Nahum,  pages  173,  174,  259-266 

265     The  Lord  is  a  jealous  God i  i 

265  He  that  dasheth  in  pieces 2 

266  Thy  shepherds  slumber 3  18 

Habakkuk,  pages  173,  174,  254-258 
254    Rhapsody  of  the  Chaldeans 1-3 

Zephaniah,  pages  173,  174,  208-209 

208  For  then  will  I  turn 3  9 

Haggai,  pages  173,  174,  244,  246 

246  Speak  now  to  Zerubabel 2  2 

Zechariah,  pages  173,  174,  244-246 

247  The  Sevenfold  Vision i  7 

246     Rejoice  greatly 9  9 

"  Malachi,"  pages  173,  174,  252 

252     Behold,  I  send  my  Messenger 3  i 

252     Ye  have  said,  It  is  vain 3  14 

525 


Index  I  g> 

Book  of  Psalms,  pages  269-358 

First  Table  :  Connecting  the  Biblical  numbering  of  the  Psalms  with  the  pages 
of  the  present  work 

NO.                          PAGE  NO.                          PAGE 

I 271     85 127 

2 272     87 275 

3,4 318    89 279 

5 319    90,  91 281 

6 320    92 334 

8 286    93 286 

II 321    94 298 

14 297    95 •. 336 

15 322    96 337 

16 322    97 33^ 

18 71    98 339 

19 287    99 340 

22 309   100 340 

23 320   loi 71 

24 69   102 316 

27 303       103 288 

29 285   104 289 

30 68   105 53 

31 305   106 107 

32 304   107 294 

34 332   no 273 

36 324   III 342 

37 299   112 343 

39 315   113 343 

40 327   114 344 

42-3 313   IIS 345 

45 278   116 346 

46 103   117 348 

48 104   118 349 

50 293   119 324 

51 312   124 127 

55 329   126 126 

63 323   132 '.  70 

65 326   136 41 

67 332   137 no 

68 275   139 310 

72 • 273   145 352 

73 • 300   146 353 

77 307   147 354 

78 96   148 356 

79 Ill   149 357 

84-  •  •'"• 331   150 358 

526 


<§-  Index  I 

Second  Table:  Connecting  the  Psalms  as  grouped  in  the  present  work  with 
the  Biblical  numbering 

BIBLICAL 

PAGE  NO. 

271  Prefatory  Psalm i 

National  Psalms 

41     National  Hymn  of  the  Wilderness 136 

53     National  Hymn  of  the  Promised  Land 105 

David's  Inauguration  of  Jerusalem 

68  Starting  of  the  Procession 30 

69  At  foot  of  the  Hill 24  » 

69  Before  the  Gates 24  ^ 

70  Dedication  of  the  Tabernacle 132 

71  Before  the  House  of  David loi 

71     David's  Song  of  Victory 18 

96     National  Hymn  of  Judah 78 

103  God  our  Refuge  and  Strength 46 

104  Song  of  Deliverance 48 

107     National  Hymn  of  the  Captivity 106 

no     Elegy:  Babylon  and  Jerusalem 137 

III     Elegy:  Jerusalem  in  Heaps 79 

126  Seedtime  and  Harv'est 1 26 

127  Exile's  Song  of  Deliverance 124 

127     Anthem  of  Captivity  Brought  Back 85 

272  Song  of  the  Lord's  Anointed 2 

273  King  and  Priest no 

273     A  Dynasty  of  Righteousness 72 

27s     Zion  Mother  of  Nations 87 

275     A  Processional  Hymn 68 

278  Royal  Marriage  Hymn 45 

279  Elegiac  Ode 89 

281     Thoughts  from  the  Song  of  Moses 90>  Qi 

Psalms  of  Nature 

285  Song  of  the  Thunderstorm 29 

286  Jehovah's  Immovable  Throne 93 

286  Man  the  Viceroy  of  God 8 

287  The  Heaven  Above  and  the  Law  Within 19 

288  The  World  Within  and  the  World  Without 103, 104 

Psalms  of  JuDOEiiENT 

293  A  Vision  of  Judgement 5© 

294  Song  of  the  Redeemed 107 

297     Judgement  of  a  Corrupt  World 14 

527 


Index  I  -g> 

PAGE  BIBLICAL 

NO. 

298  Lord,  How  long? 94 

299  The  Prosperity  of  the  Wicked , 37 

500    Mystery  of  Prosperous  Wickedness 73 

Psalms  of  Religious  Experiences 

303  An  Anthem  of  Deliverance 27 

304  Blessedness  of  the  Forgiven  Soul 32 

305  A  Twice-Told  Deliverance 31 

307    The  Right  Hand  of  the  Most  High 77 

309  Salvation  in  Extremity 22 

310  The  Searcher  of  Hearts  Thy  Maker , .  .  139 

312  Prayer  of  a  Sin-stricken  Conscience 51 

313  Exiled  from  the  House  of  God 42-3 

315  A  Struggle  with  Despair 39 

316  Declining  Life  and  Abiding  Lord 102 

Psalms  of  Prayer,  Trust,  Consecration 

318    Drama  of  Night  and  Morning 3 

3 18  An  Evening  Prayer 4 

319  A  Morning  Prayer 5 

320  An  Answer  to  Prayer 6 

320  Under  the  Protection  of  Jehovah 23 

321  A  Song  of  Trust 11 

322  Personal  Consecration 16 

322  The  Consecrated  Life 15 

323  God  of  my  Life 63 

324  Evil  Unbounded.    Infinite  Good 36 

324    From  the  Alphabet  of  the  Law 119 

Liturgies 

326  A  Liturgy 65 

327  A  Liturgy 40 

329    Litany  of  the  Oppressed. 55 

Festal  Hymns  and  Anthems 

331  A  Song  of  God's  House 84 

332  A  Festal  Response 67 

332    Votive  Hymn:  My  soul  shall  .  .  .  boast 34 

334    Votive  Hymn:  I  will  triumph 92 

336-41     Festal  Anthem:  Jehovah  Reigneth 95-100 

342-51     Votive  Anthem:  The  Egyptian  Hallel 111-8 

352-58    Hallelujah:  A  Festal  Anthem i45~5o 

528 


<§-  Index  I 

PAGE  CHAP.  VERSE 

Lamentations,  pages  359-361 

359  How  doth  the  city  sit  solitary i  i 

360  Is  it  nothing  to  you i  12 

361  It  is  of  the  Lord's  mercies 3  22 

The  Song  of  Songs,  pages  362-365 

363  I.  The  voice  of  my  beloved 2  8 

364  II.  Who  is  this  that  cometh 3  6 

365  HI.  Who  is  she  that  looketh  forth 6  10 

365     IV.  Set  me  as  a  seal 8  6 

Zion  Redeemed:  Isaiah,  40-66,  pages  367-385 

373  Prelude. — A  Cry  of  Comfort 40  i 

374  Jehovah  and  the  Idols 40  12 

375  Grand  Scene:  The  Nations  summoned 41-43^ 

378     Zion  Witness  to  the  Nations 55 

380    The  Servant  of  Jehovah  Exalted 52  13 

382  The  Redeemer  come  to  Zion 59-61^ 

383  Song  of  Zion  Redeemed 60 

385     The  Redeemer  Entering  Zion 61  i 

Wisdom  Brevities,  pages  393,  399-405 

399     A  word  fitly  spoken Prov.  25  11 

399     He  that  hath  pity  upon  the  poor "  19  17 

399     Even  a  fool  when  he  holdeth  his  peace "  17  28 

399     The  beginning  of  strife "  17  14 

399     The  appetite  of  the  labouring  man "  16  26 

399     Pride  goeth  before  destruction "  16  18 

399  The  preparations  of  the  heart "  16  i 

400  A  soft  answer "  15  i 

400     The  heart  knoweth  its  own  bitterness "  14  10 

400     There  is  that  maketh  himself  rich "  13  7 

400     The  liberal  Soul  shall  be  made  fat "  11  25 

400     Where  no  oxen  are '. "  14  4 

400    He  that  is  slow  to  anger "  16  32 

400     It  is  naught,  saith  the  buyer "  20  14 

400     The  words  of  a  whisperer "  26  22 

400     Boast  not  thyself  of  tomorrow "  27  i 

400  As  vinegar  to  the  teeth "  10  26 

401  All  the  brethren  of  the  poor "  19  7 

401     The  getting  of  treasures "  21  6 

401     As  one  that  taketh  off  a  garment "  25  20 

401     Wrath  is  cruel "  27  4 

401     The  fining  pot  is  for  silver "  27  21 

401     Proverb  Cluster  on  the  Sluggard "  26  13 

529 


Index  I  -^ 

PAGE                                                                                                                                       CHAP.  VERSE 

402    Proverb  Cluster  on  Graciousness Ecclus.  18  15 

402     Number  Sonnet:  Two  things Prov.    30  7 

'*              "      There  be  three  things "       30  18 

402  Wine  and  woe "       23  29 

403  Epigram  on  the  Fool Ecclus.    22  11 

404  Transitoriness  of  Riches Prov.    23  4 

404    Hospitality  of  the  Evil  Eye "       23  6 

404    Temptation  {K  Maxim) Ecclus.      2  i 

404    A  Riddle  ]\Iaxim Eccles.       4  13 

Book  of  Proverbs,  pages  388,  391,  406-410 

406  Wisdom's  Cry  of  Warning i  20 

407  Wisdom  the  Supreme  Prize 3  11 

408  The  Two  Paths 4  10 

408  The  Sluggard  (Sonnet) 6  6 

409  Wisdom  in  Praise  of  herself , 8  12 

Ecclesiasticus,  pages  388,  391,  411-428 

411  True  and  False  Fear 2  7 

412  A  Garden  of  Blessings 40  11 

413  Wisdom's  Way  with  her  Children 4  11 

414  Essay  on  Friendship 6  5 

414  Prosperity  and  Adversity 11  11 

415  Essay  on  Free  Will 15  11 

416  God's  Work  of  Creation  and  Restoration 16  24 

418  Against  Gossip 19  4 

419  On  the  Tongue 28  12 

419  On  Health 30  14 

420  On  Feasting 31  12 

422  Wisdom  of  Business  and  of  Leisure t,^  24 

423  The  Burden  of  Life 40  i 

424  The  Works  of  the  Lord 42  15 

426  Praise  of  Famous  Men 44~5o 

427  Also  there  arose  Elijah 48  i 

Ecclesiastes,  pages  388,  392-398,  429-435 

429    Prologue I  I 

429     Solomon's  Search  for  Wisdom i  12 

431     The  Philosophy  of  Times  and  Seasons 2  i 

434    Essay:  Life  as  a  Joy,  etc 11  7 

434    Sonnet:. The  Coming  of  the  Evil  Days 12  i 

Wisdom  of  Solomon,  pages  388,  393,  398,  436-444 

436     Immortality  and  Covenant  with  Death i  12 

440    Solomon's  Winning  of  Wisdom 6  12 

530 


<§-  Index  I 

PAGE  CHAP.  VERSE 

Book  of  Job,  pages  388,  389-390,  445-462 
445     Story  Prologue i  i 

449  For  now  should  I  have  lien  down 3  13 

450  Sonnet  of  the  Friends 28 

452  Oh  that  my  words  were  now  written 19  23 

453  The  Oath  of  Clearing 31 

453  Interposition  of  Elihu 32 

453-4     On-coming  of  the  Storm from  36  22 

454  Divine  Intervention 38 

457     God  speaking  out  of  the  Whirlwind 38  4 

460     I  had  heard  of  thee 42  5 

460    Story  Epilogue 42  7 


531 


GENERAL  INDEX 


***  For    particular   authors 

Accession  Hymns  501 

Adversary  (Satan)  in  Job  446-8,  508 

—  in  Zcchariah  245,  249 
Alphabetical  poetry  500,  324-5 
Anonymous  books  of  Scripture  171  ff., 

252 
Antistrophic  structure  51 1-2 
Apocrypha  5 

Ark  of  the  Covenant  473,  67 
Assyrians    479  ■ —  Isaiah's     Prophecy 

of  Assyrian  Invasion  196-200 
Augmenting  Refrain  474 

Babel  and  Pentecost  465-6 

Bacon,  Lord:  his  use  of  Ecdesiastes 

in     his     exposition     of     inductive 

science  507 
Ballad  211  —  Ballad  Dance  469  ff". 
Bar  of    God:   scene  in   Rhapsody  of 

Zion  Redeemed  369-71,  375-8 
Boustrophedon  as  an  ancient  mode 

of  writing  482,  119 
Brevities,  Wisdom  393,  399-405 
Burden  (or  Oracle)  as  a  special  name 

for  the  Divine  message  470 

Gall  of  a  Prophet:  Isaiah  181  — Jere- 
miah 211  —  Ezekiel  230-3 

Chosen  People :  as  a  Nation  9,12  ff . — 
as  a  Family  13  —  a  divided  nation 
77  —  replaced  by  the  Kingdom  of 
Judah  95  ff.  ~  transformed  into 
the  Jewish  Church  1 26  ff. 

Circle  of  Waters,  poetic  conception  in 


>r   ivorks  use  the  other  Itidex. 

Covenant,  special  Bible  word  equiva- 
lent to  Testament:  3,  g,  464,  505 
(note  to  p.  415)  —  ark  of  the  cove- 
nant   473  —  The    Covenant  with 

Death   (in  Isaiah)    188,  485  —  (in 
Wisdom  of  Solomon)  436,  508 

Darkness,  Plague  of:  treatment  in 
poetry  and  in  wisdom  468-9 

Deborah,  Song  of  55-9,  473 

Direct  Metaphor:  its  importance  for 
interpretation  512-5 

Divination  30,  467 

Doom:  as  a  literary  form  149  ff. 
(compare  371,  378-80)  — as  a  spe- 
cies of  prophecy  149-54  —  illustra- 
tions: Isaiah's  Doom  of  Babylon 
149-53  —  Habakkuk's  Doom  of  the 
Chaldeans  256-7 

Dream  form  in  Zechariah  244  ff.  — 
Dream  interpretation  19,  22,  2^  ff., 
1 14-7 

Dumb  Show  in  literature  164 

Edomites  466,  267 

Eli   63  ff. 

Emblem  Prophecy  163-71— in   the 

Story  of  ]\Iicaiah  478  —  relation  to 

Sustained  Imagery  2^^ 
Envelope  Figure  511  —  Compare  485 
Ephraim  as  a   tribe  of   Israel   18  — 

prophetic  name  for  northern  Israel 

481,  175-7 


Ecdesiastes     506,     429  —  compare       Fable  60,  474 


Colophon  in  Ecdesiaslicus  392 
Controversy,   The    Lord's:     special 
meaning  207 


Figures,  metrical  and  rhetoric  511-2 
Floating  Literature:  in  wisdom  391, 
393«    399  — in   prophecy    215,   485 
Footnote  (in  Jonah)  260 


533 


General  Index  {? 


t::.' 


Formulae,  Literary  (in  Ecclesiastes) 
397-8,  517-8 

Golden  Age  in  prophecy  180,  487 
Grouping  of  Psalms  and  Lyrics  5,  270 

Hallel,  The  Egyptian  342-51,  501 

Historic  Outline  of  O.  T.  8  (con- 
spectus) and  Chapter  I 

History  and  Story  3 

Histrionic  art  as  related  to  Emblem 
Prophecy  234 

Holiness:  O.  T.  usage  of  the  word  41, 
499 

Imagery  distinguished  from  Sym- 
bolism 515-7 

Inmianuel  Prophecy,  The,  in  Isaiah 
191-5,  485-6 

Immortality  as  a  conception  in  wis- 
dom literature  396-7,  436-9 

Impressionist  poetrv  in  Nahiim  261, 

265 
Inauguration  of  Jerusalem  by  Da\-id 

67-71,  474-6 
Interruption:  as  a  lyric  device  512  — ■ 

as  a  mode  of  evolution  in  primitive 

poetry  470 
Introversion  as  a  metrical  figure  512, 

344-5,  502 
Ishmaelites  466 

Jeroboam  and  the  Schism  78 

Jerusalem,  Inauguration  of  67-71, 
•474-6 

Jeshurun  472 

Job,  Book  of:  distinct  from  the  rest 
of  wisdom  literature  386,  389  — 
dramatized  wisdom  445-62.  —  Pro- 
logue story  445-8  —  the  "Curse" 
as  an  elegy  449  —  Debate  or  Philo- 
sophic Discussion  449  —  Sonnet  of 
the  Friends  450-1  —  philosophic 
position  of  Job  452-3  — oath  of 
clearing  453.  — The  part  of  Elihu 
453-4.  —  Change  of  scene  453-4.  — 
The   Divine    Intervention  and  its 


significance  454-60.  —  Epilogue  and 
its  significance  460-1 

Johnson,  Dr.  Samuel :  his  paraphrase 
of  the  Sonnet  on  the  Sluggard  505 

Judgment  [spelled  Judgement  in  the 
text  of  the  Bible]  one  of  the  leading 
conceptions  in  prophepy  180  — 
Biblical  equivalent  of  the  modern 
word  Provddence497, 155  —  Psalms 
of  Judgment  293  ff. 

Key  words  in  the  Bible  51 8-9 
Kings,  Four  Books  of  100 

Lamentation  and  professional  moiun- 

ing  359 
Leviathan  205,  488 
Library,  The  O.  T.  as  a:  2 
Life  beyond  the  grave:  in  Ecclesiastes 

396  —  in  Wisdom  of  Solomon  396-7. 

436-9 
Local  Conception  of  Deity  259 
Lord:  usage  as  to  the  name  of  Deity 

519 
Lots,  Feast  of  483 
Love  Poetry  in  the  Bible  363-5 

Manasseh:  question  of  his  repentance 
105  note 

Manifesto,  Prophetic  489  —  (Jere- 
miah's) 215-23 

Manna  37 

Messenger  idea  in  prophecy  252-3 

Metaphor  Direct:  importance  for 
interpretation  512-5 

Moimtain  of  the  Lord,  as  a  leading 
idea  in  prophecy  180,  487,  198-200 

National  Hymns,  Four,  of  Israel:  41 
—  of  the  Wilderness  41  —  of  the 
Promised  Land  53  —  of  the  King- 
dom of  Judah  96  —  of  the  Cap- 
tivity 107 

National  Psalms  270,  272-84  —  in- 
clude four  National  Anthems  (41, 
53,  96,  107)  —  Sennacherib  Psalms 


534 


<§-  General  Index 


103-4  —  Poems  of  the  Captivit}- 
iio-ii  — of  the  Return  from  Caj)- 
tivity  126-8 

Opposition:  Prophets  as  a  Spiritual 
Opposition  to  the  Secular  Govern- 
ment of  Kings  8,  67,  144 

Oracle  (Burden)  as  a  special  name  for 
the  Divine  message  470 

Oratory  in  Deuteronomy  43  ff. 

Parable  (of  Nathan)  73 

Parallelism,  basis  of  Biblical  verse: 
509  —  Similar  and  Dissimilar  Par- 
allelism 510 

Passover  35 

Patriarchal  stage  in  history  of  Israel 
13-34,  466 

Pendulum  as  a  rhetorical  and  metrical 
figure  512  (especially,  National 
Hymn  of  Judah  96-100,  480,  Com- 
pare Hymn  of  the  Captivity  107-10, 
481)  —  and  95.  —  In  prophetic 
prose  485 

Pentecost  466,  489 

Potter,  Imagery  of,  in  Jeremiah  212 

Preacher,   The,   in  Ecclesiastes  388, 

392-3 

Preface  to  O.  T.  464,  9  —  Prefatory 
stories  464-6 

Prefatory  Psalms  271,  493 

Prelude  to  Zioii  Redeemed  369,  373-4 

Primitive  Poetry:  illustrated  in  the 
Red  Sea  Song  of  Triumph  469-70 

Prophecy,  Prophets.  Significance  of 
the  words  in  the  Bible  totally 
changed  from  the  modern  sig- 
nificance 143  fif.  —  Prophets  as  a 
Spiritual  Opposition  to  Kings  8, 
67,  144  ff.  —  Distinction  of  Earlier 
and  Later  Prophets  144  ff.  — 
Prophecy  Occasional  or  General- 
ized 144-9,  180.  —  Leading  ideas 
in  prophecy  180.  —  Special  forms 
of  prophecy:  Doom  Form  149- 
54  —Rhapsody    154-63  —  Emblem 


Prophecy   163-71.  —  Books  of  the 
Prophets  173,  174  and  Chapter  III. 
—  Sqris    of    the    prophets    478.— 
Samuel  as  prophet  and  judge  63 
Purim,  Feast  of  125,  483 

Rahab  as  a  name  for  Egypt  494 

Redeemer  as  a  leading  idea  in  Zioit 
Redeemed,    replacing    "Servant    of 

.  Jehovah":  372,  382,  383 — The 
Redeemer  entering  Zion  372,  385 

Red  Sea—  Song  of  Triumph  35  — 
illustration  of  evolution  in  prim- 
itive poetry  469-70 

Refrains  in  Biblical  verse  511  — 
augmenting  refrain  474 

Rhapsody  as  a  modern  name  for  a 
special  form  of  Biblical  literature 
154  fT.  —  Leading  rhapsodies:  The 
Locust  Plague  (Joel)  155-63  — 
Isaiah's  Rhapsody  of  Judgement 
200-6  — •  Jeremiah's  Rhapsody  of 
the  Drought  223-6  —  Habakkuk's 
Rhapsody  of  the  Chaldeans  255- 
9 — The  Rhapsody  of  Zion  Re- 
deemed (modern  name  for  Isaiah 
Chaps.  40-66):  367  and  Chapter  V 

Righteousness:  special  significance 
of  the  word  in  the  O.  T.  519,  501 

Roll,  Burning  of  the :  incident  in  the 
book  of  Jeremiah  145-9 

Satan :  see  Adversary 

Schism  of  Israel  and  Judah  as  a  stage 
in  the  Historic  Outhne  77-95, 
477-8 

Scribes  140 

Scepticism,  alleged,  of  Ecclesiastes 
396-8 

Sennacherib  incident  101-5,  482  " 

Sentences,  a  form  of  floating  prophecy 
215,  228 

Servant  of  Jehovah:  a  leading  con- 
ception in  the  Rhapsody  of  Zion 
Redeemed  371,  377  ff.,  380-2  — 
change   from   Nationality   to    Per- 


535 


General  Index  -g» 


sonality  371  —  replaced  by  con- 
ception of  the  Redeemer  372 

Sheol:0.  T.  word  for  world  of  spirits 
or  Hades 

Shiloh  incident  481,  99 

Solomon  traditional  Patron  of  wisdom 
literature  391  —  not  the  author 
of  Ecdcsiastes  392-3  —  Solomon's 
Search  for  Wisdom  (monologue 
in  Ecdcsiastes)  429-31  —  Solomon's. 
Winning  of  Wisdom  (imaginary 
discourse  in  book  of  Wisdom  of 
Solomon)  440-4 

Stanzas  in  Biblical  verse  511 

Story  distinguished  from  History: 
important  conception  of  the  O.  T.  3 

Strain  as  a  unit  in  Biblical  verse  510- 
II  (Compare  497) 

Strophes  in  Biblical  verse  511 

Structure,  Literary,  of  the  O.  T.  139 
and  Chapter  II  — •  Compare  In- 
troduction 1-6 

Symbolic  Stories,  Question  of,  in 
Genesis  464-6 

Symbolism  distinguished  from  Imag- 
ery 515-7  — in  sonnet  of  Ecdesias- 
tes  434 

Testament  2,  215,  464 

Theocracy  as  a  leading  idea  in  the 
O.  T.  519,  472-3  —  especially  in 
Deuteronomy  43-50.  —  Transition 
from  Theocracy  to  Secular  Gov- 
ernment 50  IT. 

Tirshatha  483 

Vanity:  importance  of  the  word  in 

Ecdesiastes  396-8 
Verse  system  of  the  Bible  509  ff. 
Vision  scenery  in  rhapsodic  dramas 

154  —  Compare  219-20 
Votive  idea  in  Biblical  lyrics  501  (note 

to  page  332),  332,  334,  342-51 
Watchman  as  a  leading  conception 


in  prophecy  486.  —  Illustrations: 
in  Isaiah  195-6.  —  Compare  use 
of  the  conception  in  Hahakkuk  255 
(Compare  491)  —  and  in  Ezckicl 
231 
Wisdom  as  a  special  division  of 
Biblical  literature  5,  388'  and 
Chapter  VI.  — ■  Books  of  Wisdom 
387,  388,  389  ff.  —  different  from 
the  rest  of  the  O.  T.  389  —  relation 
to  the  N.  T.  3S9.  — Wisdom  as 
the  philosophy  of  conduct  389.  — 
Wisdom  personified  394.  —  Book 
of  Job  as  dramatised  wisdom  389- 
90.  Development  through  (the 
four)  wisdom  books  in  literary 
form  390  —  in  idea  of  authorship 
390-3  — -  in  subject  matter  393-8. 

—  The  Lower  and  the  Higher 
Wisdom  393.  —  Wisdom  Hymns 
394.  -^-  Conception  of  wisdom  as 
unifying  the  outer  and  the  inner 
world  394-5.  —  Special  position  of 
Ecdesiastes  in  wisdom  literature 
392,  396-8  (Compare  517-8).— 
Wisdom  Brevities  393,  394-405.  — 
Selections  from  four  wisdom  books 
406-44  —  f  fom  Book  of  Job  445  ff . 

Wisdom  literature.  Forms  of:  390, 
504-5.  —  Couplet  and  Triplet  390 

—  Epigram  390,  504,  403,  404-^ 
Maxim  390,  404,  504  —  Essay 
399  —  Discourse  on  text  390 
(compare  436,  440)  —  Sonnet  390 
(compare  504)  —  Number  Sonnet 
504,  402  —  Monologue  390  —  En- 
comium 390,  424,  426.  —  Proverb 
Cluster  504,  401,  402 

Witness:  Zion  Witness  to  the  Nations 
(in  Zion  Redeemed)  371,  378-80 

Zion  Redeemed:  modern  title  for  the 
poem  making  chapters  40-66  of  the 
traditional  book  of  Isaiah  56,  367 
and  Chapter  V 


536 


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